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H & - * .
AN
EXPOSITION
OF THE
Old and New Testament:
■
WHEREIN
EACH CHAPTER IS SUMMED UP IN ITS CONTENTS ; THE SACRED TEXT INSERTED
AT LARGE, IN DISTINCT PARAGRAPHS ; EACH PARAGRAPH REDUCED
TO ITS PROPER HEADS ; THE SENSE GIVEN,
AND LARGELY ILLUSTRATED ;
WITH
PRACTICAL REMARKS AND OBSERVATIONS:
BY MATTHEW HENRY,
LATE MINISTER OF THE GOSPEL.
A NEW EDITION:
EDITED BY
THE REV. GEORGE BURDER, AND THE REV. JOSEPH HUGHES, A. M.
WITH THE
LIFE OF THE AUTHOR,
BY THE
BEV. SAMUEL PALMER,
VOL. VI.
PHILADELPHIA :
ED. BARRINGTON & GEO. D. HAS WELL,
MARKET STREET.
.
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AN
EXPOSITION,
WITH
PRACTICAL OBSERVATIONS,
ON THE
REMAINING BOOKS
OF THE
NEW TESTAMENT;
NAMELY,
THE ACTS OF THE
II. TIMOTHY,
APOSTLES,
TITUS,
ROMANS,
PHILEMON,
T. CORINTHIANS,
HEBREWS,
11. CORINTHIANS,
JAMES,
GALATIANS,
I. PETER,
EPHESIANS,
II. PETER,
PHILIPPIANS,
I. JOHN,
COLOSSIANS,
II. JOHN,
I. THESSALONIANS,
ill. JOHN,
II. THESSALONIANS,
JUDE, AND THE
1. TIMOTHY,
REVELATION.
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f/ilTOl/l] A
AN
EXPOSITION,
WITH
PRACTICAL OBSERVATIONS,
OF THE
ACTS OF THE APOSTLES.
We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our
blessed Saviour, its great Author, which was related and left upon record by four several inspired
writers, who all agree in this sacred truth, and the incontestable proofs of it, That Jesus is the Christ ,
the Son of the living God . Upon this rock the Christian church is built ; and how it began to be built
upon this rock, comes next to be related in this book which we have now before us. Of this we have
the testimony only of one witness ; for the matters of fact concerning Christ, were much more necessary
to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we
might have had as many books of the Acts of the Apostles as we have Gospels, nay, as we might have
had Gospels ; but, for tear of overburthening the world, (John 21. 25.) we nave sufficient to answer the
end, if we will but make use of it.
The history of this book (which was always received as a part of the sacred canon) may be considered,
I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them.
The promises there made, we here find made good ; particularly the great promise of the descent of the
Holy Ghost, and his wonderful operations, both on the apostles, (whom here in a few days we find quite
other men than what the gospels left them ; no longer weak-headed and weak-hearted, but able to say that
which then they were not able to bear, (John 16. 12. ) and bold as lions to face those'hardships which then
as lambs they trembled at the thought of,) and also with the apostles, making the word mighty to the
pulling down of Satan's strong holds, which had been before comparatively preached in vain. The
commission there granted to the apostles we here find executed, and the powers there lodged in them
exerted in miracles wrought on the bodies of people — miracles of mercy, restoring sick bodies to health,
and dead bodies to life — miracles of judgment, striking rebels blind or dead ; and much greater miracles
wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and ut¬
terance ; and this in pursuance of Christ’s purposes, and in performance of his promises, which we had
in the gospels. The proofs of Christ’s resurrection, which the gospels closed with, are here abundantly
corroborated, not only by the constant and undaunted testimony of those that conversed with him after
he rose, (who had all deserted him, and one of them denied him, and would not otherwise have been
rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were
enabled to own him more resolutely than ever, in defiance of bonds and deaths,) but by the working of
the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the
word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last,
should be the most convincing proof of his divine mission. Christ had told his disciples that they should
be his witnesses, and this book brings them in witnessing for him ; that they should be fshers of men,
and here we have them enclosing multitudes in the gospel-net ; that they should be the lights of the
world, and here we have the world enlightened by them ; but that day-spring from on high which we
there discerned in the first appearing of, we here find shining more and more. The corn of wheat,
which there fell to the ground, here springs up and bears much fruit ; the .gram of mustard-seed there
is here a great tree ; and the kingdom of heaven, which was then at hand, is here set up. Christ’s pre¬
dictions of the virulent persecutions which the preachers of his gospel should be afflicted with (though
one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much
opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary
supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testa¬
ment verifies the promises made to the fathers in the former jiart, (as appears by that famous and solemn
acknowledgment of Solomon’s, which runs like a receipt in full, 1 Kings 8. 56. There has not. faded
one word of all his good promise which he promised by the hand of Moses his servant,) so the latter part
of the history of the New Testament exactly answers to the word of Christ in the former part of it : and
thus they mutually confirm and illustrate each other.
II. As looking forward to the following epistles, which are an explication of the gospels, which open the
mystery of Christ’s death and resurrection, the history whereof we had in the gospels. ^ This book in¬
troduces them, and is a key to them, as the history of David is to David’s psalms. We are members
of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we
are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four
gospels shewed us how the foundation of that house was laid ; this shews us how the superstructure be¬
gan to be raised. 1. Among the Jews and Samaritans, which we have an account of in the former part
6
THE ACTS.
of this book. 2. Among the Gentiles, which we have an account of in the latter part : from thence,
and downward to our own day, we find the Christian church subsisting in a visible profession of faith in
Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into
religious societies, statedly meeting in religious assemblies, attending on the apostles’ doctrine, and join¬
ing in prayer and breaking of bread, under the conduct and precedency of men that gave themselves to
prayer and the ministry of the word, and in a spiritual communion with all in every place that do like¬
wise. Such a body as this there is now in the world, which we belong to : and, to our great satisfaction
and honour, in this book we find the rise and original of it, vastly different from the Jewish church, and
erected upon its ruins ; but undeniably appearing to be of God, and not of man. With what confidence
and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees wiih
this fiattern in the mount ; to which we ought religiously to conform and confine ourselves.
Two things more are to be observed concerning this book. (1.) The penman of it. It was written by
Luke, who wrote the third of the four gospels, which bears his name ; and who (as the learned Ur.
Whitby shews) was, very probably, one of the seventy disciples, whose commission (Luke 10. 1, &c.)
was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his
services and sufferings. Only Luke is with me , 2 Tim. 4. 11. We may know by his style in the latter
part of this book, when and where he was with him, for then he writes, We did so and so, as ch. 16. 10.
— 20. 6. and from thenceforward to the end of the book. He was with Paul in his dangerous voyage to
Rome, when he was carried thither a prisoner ; was with him when from his prison there he wrote his
epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke
wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant
to him ; for the history concludes with St. Paul’s preaching there in his own hired house. (2. ) The title
of it ; The Acts of the Afiostles ; of the holy Afiostles, so the Greek copies generally read it, and so they
are called, Rev. 18. 20. Rejoice over her, ye holy afiostles. One copy inscribes it, The Acts of the
Afiostles by Luke the Evangelist. [1.] It is the history of the apostles ; yet here is in it the history of
Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were indued with
the same Spirit, and employed in the same work. And of those that were apostles, it is the history of
Peter and Paul only that is here recorded ; (and Paul was now of the twelve ;) Peter the apostle of the
circumcision, and Paul the apostle of the Gentiles, Gal. 2. 7. But this suffices as a specimen of what
the rest did in other places, pursuant to their commission, for they were none of them idle. And as we
are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought
so, the same we are to think here concerning what is related of the apostles, and their labours ; for what
more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted,
is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all ;
this is gold, silver, and firecious stones, built upon the foundation ; that is wood, hay, and stubble. [2.]
It is called their acts, or doings. Gesta afiostolorum. So some, rijd^wc — their practices of the lessons
their Master had taught them. The apostles were active men ; and though the wonders they did were
by the word, yet they are fitly called their acts ; they spake, or rather the Spirit by them sfiake, and it
was done. The history is filled with their sermons and their sufferings ; yet so much did they labour in
their preaching, and so voluntarily did they expose themselves to sufferings, and such were their
achievements by both, that they may very well be called their acts.
THE ACTS, I.
CHAP. I.
The inspired historian begins his narrative of the Acts of the
Apostles, I. With a reference to, and a brief recapitula¬
tion of, his gospel, or history of the life of Christ, inscri¬
bing this, as" he hod done that, to his friend Theophilus, v.
1, 2. II. With a summary of the proofs of Christ’s resur¬
rection, his conference with his disciples, and the instruc¬
tions he gave them during the forty days of his continuance
on earth, v. 2 . . 5. III. With a particular narrative of
Christ’s ascension into heaven, his disciples’ discourse with
him before he ascended, and the angels’ discourse with
them after he was ascended, v. 6 . . 11. IV. With a gene¬
ral idea of the embryo of the Christian church, and its state
from Christ’s ascension to the pouring out of the Spirit, v.
12. . 14. V. With a particular account of the filling up of
the vacancy that was made in the sacred college by the
death of Judas, bv the electing of Matthias in his room,
v. 15.. 26.
I . rpHE former treatise have I made, O
B Theophilus, of all that Jesus be-
gan both to do and teach, 2. Until the day
in which he was taken up, after that he
through the Holy Ghost had given com¬
mandments unto the apostles whom he
had chosen: 3. To whom also he shewed
himself alive after his passion by many in¬
fallible proofs, being seen of {hem forty
days, and speaking of the things pertain¬
ing to the kingdom of God : 4. And, be¬
ing assembled together with them, com¬
manded them that they should not depart
from Jerusalem, but wait for the promise
of the Father, which, saith he, ye have
heard of me. 5. For John truly baptized
with water ; but ye shall be baptized with
the Holy Ghost not many days hence.
In these verses,
I. Theophilus is put in mind, and we in him, of
St. Luke’s gospel, which it will be of use for us to
cast an eye upon before we enter upon the study of
this book, that we may see not only how this begins
there where that breaks off, but that, as in water
face answers to face, so do the acts of the afiostles to
the acts of their Master, the acts of his grace.
1. His patron, to whom he dedicates this book, (I
should rather say his fiufiil, for he designs, in dedi¬
cating it to him, to instruct and direct him, and not
to crave his countenance or protection,) is, Theophi¬
lus, v. 1. In the epistle dedicatory before his gos-
el, he had called him most excellent Theofihilus,
ere he calls him no more than O Theofihilus, not
that he had lost his excellency, or that it was dimi¬
nished and become less illustrious ; but either hr
THE ACTS, i.
7
had now quitted his place, whatever it was, for the 1
sake of which that title was given him ; or, he was
now grown into years, and despised such titles of
respect more than he had done ; or Luke was grown
more intimate with him, and therefore could address
him with the more freedom. It was usual with the
ancients, both Christian and heathen writers, thus to
inscribe their writings to some particular persons.
But the directing some of the books of the scripture
so, is an intimation to each of us to receive them as
if directed to us in particular, to us by name ; for
whatsoever things were written before time, were
i written for our Learning.
2. His gospel is here called the former treatise
which he had^made, which he had an eye to in wri¬
ting this, intending this for a continuation and con¬
firmation of that, -re* Ti-gi-rov hoy tv — the former word.
What is written of the gospel, is the word as truly
as what was spoken ; nay, we know no unwritten
word that we are to give credit to, but as it agrees
with that which is written. He made the former
treatise, and now is divinely inspired to make this,
for Christ’s scholars must "go on toward perfection,
Heb. 6. 1. And therefore their guides must help
them on, must still teach the people knowledge,
(Eccl. 12. 9.) and not think that their former la¬
bours, though ever so good, will excuse them from
further labours ; but they should rather be quickened
and encouraged by them, as St. Luke here, who, be¬
cause he had laid the foundation in a former trea¬
tise, will build upon it in this. Let not this there¬
fore drive out that ; let not new sermons and new
books make us forget old ones, but put us in mind
of them, and help us to improve them.
3. The contents of his gospel were, that, all that ,
which Jesus began both to do and teach ; and the
same is the subject of the writings of the other three
evangelists. Observe, (1.) Christ both did and
taught. The doctrine he taught was confirmed by
the miraculous works he did, which proved him a
teacher come from God, John 3. 2. And the duties
he taught were copied out in the holy gracious works
he did, for he hath left us an example, and that such
as proves him a teacher come from God too, for by
their fruits ye shall know them. Those are the
best ministers, that both do and teach, whose lives
are a constant sermon. (2.) He began both to do
and teach ; he laid the foundation of all that was to
be taught and done in the Christian church. His
apostles were to carry on and continue what he be¬
gan, and to do and teach the same things. Christ
set them in, and then left them to go on, but sent his
Spirit to empower them both to do and teach. It is
a comfort to those who are endeavouring to carry on
the work of the gospel, that Christ himself began
it. The great salvation at the first began to be spo¬
ken by the Lord, Heb. 2. 3. (3.) The four evange¬
lists, and Luke particularly, have handed down to
us all that Jesus began both to do and teach ; not
all the particulars, the world could not have con¬
tained them ; but all the heads, samples of all, so
many, and in such variety, that by them you may
judge of the rest We have the beginnings of his
doctrine, (Matt. 4. 17.) and the beginnings of his
miracles, John 2. 11. Luke had spoken, had treat¬
ed, of all Christ’s sayings and doings, had given us
a general idea of them, though he had not recorded
each in particular.
4. The period of the evangelical stoiy is fixed to
the day in which he was taken up, v. 2. Then it
was that he left this world, and his bodily presence
was no more in it. St. Mark’s gospel concludes
with the Lord's being received up into ■ heaven,
(Mark 16. 19.) and so does St. Luke’s, Luke 24. 51.
Christ continued doing and teaching to the last, till
he was taken up to the other work he had to do
within the veil.
!| II. The tru h of Christ’s resurrection is maintain¬
ed and evidenced, v. 3. That part of what was re¬
lated in the former treatise, was so material, that it
was necessary to be upon all occasions repeated.
The great evidence of his resurrection, was, that he
shewed himself alive to his apostles ; being alive, he
shewed himself so, and he was seen of them. They
were honest men, and one may depend upon their
testimony ; but the question is, whether they were
not imposed upon, as many a well-meaning man is.
No, they were not ; for,
1. The proofs were infallible, Ttx^jig/a — plain in¬
dications, both that he was alive, (he walked and
talked with them, he ate and drank with them,) and
that it was he himself, and not another, for he shew¬
ed them again and again the marks of the wounds in
his hands, and feet, and side ; which was the utmost
proof the thing was capable of, or required.
2. They were many, and often repeated ; he was
seen by them forty days; not constantly residing with
them, but frequently appearing to them, and bring¬
ing them by degrees to be fully satisfied concerning
it, so that all their sorrow for his departure was done
away by it. Christ’s staying upon earth so long
after he was entered upon his state of exaltation and
glory, to confirm the faith of his disciples, and com¬
fort their hearts, was such an instance of condescen¬
sion and compassion to believers, as may fully as¬
sure us, that we have a high-priest that is touched
with the feeling of our infirmities.
III. A general hint given of the instructions he
furnished his disciples with, now that he was about
to leave them. Since he breathed on them, and
opened their understandings, they were better able
to receive them.
1. He instructed them concerning the work they
were to do; He gave commandments to the apostles
whom he had chosen. Note, Christ’s choice is al¬
ways attended with his charge. Those whom he
elected into the apostleship, expected he should give
them preferments, but, instead of that, he gave
them commandments. When he took his journey,
and gave authority to his servants, and to every one
his work, (Mark 13. 34.) he gave them ■ command¬
ments through the Holy Ghost, which he was him¬
self filled with as Mediator, and which he had
breathed into them. In giving them the Holy Ghost,
he gave them his commandments ; for the Comforter
will be a commander ; and his office was to bring to
their remembrance what Christ had said. He charged
those that were apostles by the Holy Ghost ; so the
words are placed. It was their recehung the Holy
Ghost, that sealed their commission, John 20. 22.
He was not taken up till after he had given them
their charge, and so finished his work.
2. He instructed them concerning the doctrine
they were to preach ; He spake to them of the things
pertaining to the kingdom of God. He had given
them a general idea oi' that kingdom, and the certain
time it should be set up in the world ; (in his para¬
ble, Mark 13.) but here he let them more into the
nature of it, as a kingdom of grace in this world, and
of glory in the other ; and opened to them that cove
nant which is the great charter by which it is incor
porated. Now this was intended, (1.) To prepare
them to receive the Holy Ghost, and to go through
that which they were designed for. He tells them
in secret what they must tell the world ; and they
shall find that the Spirit of truth, when he comes, will
say the same. (2.) To be one of the proofs of
Christ’s resurrection ; so it comes in here ; the disci¬
ples, to whom he shewed himself alive, knew that it
was he, not only by what he shelved them, but bv
what he said to them. None but he could speak
thus clearly, thus fully, of the things pertaining to
the kingdom of God. He did not entertain them
with discourses of politics or the kingdoms of men,
8
THE ACTS, I.
of philosophy or the kingdom of nature, but pure
divinity and the kingdom of grace ; the things which
most nearly concerned them, and those to whom
they were sent.
IV. A particular assurance given them, that they
should now shortly receive the Holy Ghost, with
orders given them to expect it; (n. 4, 5.) he being
assembled together with them, probably in the in¬
terview at the mountain in Galilee, which he had
appointed before his death ; for there is mention of
their coming together again, {y. 6.) to attend his as¬
cension. Though lie had now ordered them to Gali¬
lee, yet they must not think to continue there ; no,
they must return to Jerusalem, and not depart
thence. Observe,
1. The command he gives them to wait ; this was
to raise their expectations of something great ; and
something very great they had reason to expect
from their exalted Redeemer. ( 1. ) They must wait
till the time appointed, which is now not many days
hence. They that by faith hope promised mercies
will come, must with patience wait till they do come ;
according to the time, the set time. And when the
time draws nigh, as now it did, we must, as Daniel,
look earnestly for it, Dan. 9. 3. (2.) They must
wait in the place appointed, in .Jerusalem, for there
the Spirit must be. first poured out,.be cause Christ
was to be as King upon the holy hill of Zion ; and
because the word of the J^ord must go forth from
Jerusalem ; that must be the mother-church. There
Christ was put to shame, and therefore there he will
have this honour done him ; and this favour is done
to Jerusalem, to teach us to forgive our enemies and
persecutors. The apostles were more exposed to
danger at Jerusalem than they would have been in
Galilee ; but we may cheerfully trust God with our
safety, when we keep, in the way of our duty. The
apostles were now to put on a public character, and
therefore must venture in a public station ; Jerusa¬
lem was the fittest candlestick for those lights to be
sepupin.
2. xThe assurance he gives them that they shall
not wait in vain ; the blessing designed them shall
come, and they shall find it was worth waiting for ;
You shall be baptized with the Holy Ghost : that is,
(1,.) “ The Holy Ghost shall be poured out upon you
more plentifully- than ever.;> They had already
been breathed upon with the Holy Ghost, (John 20.
22. ) and they had found the benefit of it ; but now
they shall have larger measures of his gifts, graces,
and comforts, and be baptized with them; where
there seems to be an allusion to those Old Testa¬
ment promises of the pouring out of the Spirit, Joel
2. 28. Isa. 44. 3. — 32. 15. (2.) “ Ye shall be cleansed
and purified by the Holy Ghost, as the priests were
baptized and washed with water, when they were
consecrated to the sacred function ; They had the
sign, ye shall have the thing signified. Ye shall be
sanctified by the truth,, as the Spirit shall lead you
more and more into it, and your consciences purged
by the witness of the Spirit, that ye may serve" the
living God in the apostleship. ” (3.) “Ye shall
hereby be more effectually than ever engaged to
your Master, and to his conduct, as Israel was bap¬
tized unto Moses in the cloud, and in the sea ; ye
shall be tied so fast to Christ, that ye shall never,
for fear of any sufferings, forsake him again, as once
you did. ”
Now this gift of the Holy Ghost he speaks of, [1.]
As the promise of the Father, which they had heard
of him, and might therefore depend upon.
First, The Spirit was given by promise, and it was
at this time the great promise, as that of the Mes¬
siah was before, (Luke 1. 72.) and that of eternal
life is now, 1 John 2. 25. Temporal good things are
given by Providence, but the Spirit and spiritual
blessings are given by promise, Gal. 3. 18. The
Spirit of God is not given as the spirit of men is giv»*n
us, and formed within us, by a course of nature,
(Zech. 12. l.)but by the word of God. 1. That
the gift may be the more valuable, Christ thought
the promise of the Spirit a legacy worth leaving to
his church. 2. That it may be the more sure, and
that the heirs of promise may be confident of the im
mutability of God's counsel herein. 3. That it may
be of grace, peculiar grace, and may be received by
faith, laying hold on the promise, and depending
upon it. A" Christ, so the Spirit is received by faith.
Secondly, It was the promise of the Father, of
Christ’s Father. Christ, as Mediator, had an eye
to God as his Father, fathering his design, and own¬
ing it all along. Of our Father , who, if he give us
the adoption of sons, will certainly give us the Spirit
of adoption. Gal. 4. 5, 6. He will give the Spirit,
as the Father of lights, as the Father of spirits, and
as the Father of mercies; it is the promise of the
Father.
Thirdly, This promise of the Father they had
heard from Christ many a time, especially in the
farewell sermon he preached to them a little before
he died, wherein he assured them, again and again,
that the Comforter should come. This confirms the
promise of God, and encourages us to depend upon
it, that we have heard it from Jesus Christ ; for in
him all the promises of God are yea, and amen.
“You have heard it from me, and I will make it
good. ”
[2.] As the prediction of John Baptist ; for so far
Christ here directs them to look ; ( v . 5.) “ You have
not only heard it from me, but you had it from John ;
when he turned you over to me, he Said, (Matt. 3.
11.) I indeed baptize you with water, but he that
comes after me, shall baptize you with the Holy
Ghost. ” It is a great honour that Christ now does
to John, not only to quote his words, but to make this
great gift of the Spirit, now at hand, to be the ac¬
complishment of them. Thus he confirmeth the
word of his servants, his messengers, Isa. 44. 26.
But Christ can do more than any of his ministers.
It is an honour to them to be employed in dispensing
the means of grace, but it is his prerogative to give
the Spirit of grace. He shall baptize you with the
Holy Ghost ; shall teach you by his Spirit, and give
. his Spirit to make intercession in you ; which is more
than the best ministers preaching with us.
Now this gift of the Holy Ghost thus promised,
thus prophesied of, thus waited for, is that which
we find the apostles received in the next chapter,
for in that this promise had its full accomplishment ;
that was it that shall come, and we look for no other ;
for it is here promised to be given not many days
hence. He does not tell them how many, because
they must keep every day in a frame fit to receive it.
Other scriptures speak of the gift of the Holy Ghost
to ordinary believers, this sneaks of that particular
power which, by the Holy Ghost, the first preachers
of the gospel, and planters of the church, were en¬
dued with, enabling them infallibly to relate to that
age, and record to posterity, the doctrine of Christ,
and the proofs of it ; so that by virtue of this pro¬
mise, and the performance of it, we receive the
New Testament as of divine inspiration, and venture
our souls upon it.
6. When they therefore were come to¬
gether, they asked of him, saying, Lord,
wilt thou at this time restore again the
kingdom to Israel ? 7. And he said unto
them, It is not for you to know the times
or the seasons, which t he Father hath put
in his own power. 8. But ye shall leee ve
power, after that the Holy Ghosi is come
THE t
upon you : and ye shall be witnesses unto
me both in Jerusalem, and in all Judea,
and in Samaria, and unto the uttermost
part of the earth. 9. And when he had
spoken these things, while they beheld, he
was taken up ; and a cloud received him
out of their sight. 10. And while they
looked stedfastly toward heaven as he went
up, behold, two men stood by them in white
apparel ; 11. Which also said, Ye men of
Galilee, why stand ye gazing up into hea¬
ven ? This same Jesus, which is taken up
from you into heaven, shall so come in Hie
manner as ye have see ft him go into heaven.
In Jerusalem Christ, by his angel, had appointed
his disciples to meet him in Galilee ; there he ap¬
pointed them to meet him in Jerusalem again, such
a day ; thus he would try their obedience, and it was
found ready and cheerful ; they came together, as he
appointed them, to be the witnesses of his ascension ;
which here we have an account of. Observe,
I. The question they asked him at this interview.
They came together to him, as those that had con¬
sulted, one another about it, and concurred in the
question, nemine contraclicente — unanimously ; they
came in a body, and put it to him as the sense of the
bouse Lord, wilt thou at this time restore again
the kingdom to Israel? Two Ways this may be
taken.
1. “ Surely thou wilt not at all restore it to the
present rulers of Israel, the chief priests and the
elders, that put thee to death, and, to compass that
design, tamely gave up the kingdom to Czesar, and
owned themselves his subjects ! What ! Shall those
that hate and persecute thee and us, be trusted with
power? That be far from thee.” Or rather,
2. “ Surely thou wilt now restore it to the Jewish
nation, as far as it will submit to thee as their king !”
Now two things were amiss in this question :
(1.) Their expectation of the thing itself. They
thought Christ would restore the kingdom to Israel,
that is, that he would make the nation of the Jews
as great and considerable among the nations as it
was in the days of David and Solomon, of Asa and
Jehoshaphat ; that, as Shiloh, he would restore the
sceptre to Judah, and the lawgiver ; whereas Christ
came to set up his own kingdom, and that a king¬
dom of heaven, not to restore the kingdom to Israel,
an earthly kingdom. See how apt even good men
are to place the happiness of the church too much in
external pomp and power ! As if Israel were not
glorious unless the kingdom were restored to it, nor
Christ’s disciples honoured unless they were peers
of the realm ; whereas we are bid to expect the cross
in this world, and to wait for the kingdom in the
other world. See how apt we are to retain what
we have imbibed, and how hard it is to get over the
prejudices of education ! The disciples having suck¬
ed in this notion with their milk, that the Messiah
was to be a temporal prince, they were long before
thev could be brought to have any idea of his king¬
dom as spiritual. See also how naturally we are
biassed in favour of our own people ! They thought
God would have no kingdom in the world, unless it
were restored to Israel ; whereas the kingdoms of
this world were to become his, in whom he would
be glorihed, whether Israel sink, or swim. See also
how apt we are to misunderstand scripture, and to
understand that literally, which is spoken figura-
th elv, and to expound scripture by our schemes,
whereas we ought to form our schemes by the scrip¬
tures. But when the Spirit shall be poured out from
Vol. vi. — B
DTS, 1. 9
on high, our mistakes will be rectified, as the apos¬
tles’ soon after were.
(2.)’ Their inquiry concerning the time of it;
“Lord, wilt thou do it at this time? Now thai thou
hast called us together, is it for this purpose, that
proper measures may be concerted for the restoring
of the kingdom to Israel? Surely there cannot be a
more favourable juncture than this.” Now herein
they missed it, [1.] That they were inquisitive into
that which their Master had never directed or en¬
couraged them to inquire into. [2.] That they
were impatient for the settingup of that kingdom in
which they promised themselves so great a share,
and would anticipate the divine counsels. Christ
had told them that they should sit on thrones, (Luke
22, 30. ) and now nothing will serve them but they
must be in the throne immediately, and cannot stay
the time ; whereas he that believeth, doth not make
haste, but is satisfied that God’s time is. the best
time.
II. The check which Christ gave to this question,
like that which he had a little before given to Peter’s
inquiry concerning John, What is that to thee? v. 7.
It is not for you to know the times and seasons. He
does not contradict their expectation that the king¬
dom would be restored to Israel, because that mfs-
take would soon be rectified by the pouring out of
the Spirit, after which they never had any more
thoughts of the temporal kingdom ; and also be¬
cause there is a sense of the expectation which is
true, the setting up of the gospel-kingdom in the
world ; and their mistake of the promise, shall not
make it of no effect; but he checks their inquiry
after the time.
1. The knowledge of this is not allowed to them ,
It is not for you to know, and therefore it is not for
you to ask. (1.) Christ is now parting from them,
and parts in love ; and yet he gives them this re¬
buke, which is intended for a caution to his church
in all ages, to take heed of splitting upon the rock
which was fatal to our first parents — an inordinate
desire of forbidden knowledge, and intruding into
things which we have not seen, because God has not
shewn. JVescire velle quee magister maximus docere
non vult, erudita inscitia est — It is folly to covet to
be wise above what is written, and wisdom to be con¬
tent to be no wiser. (2.) Christ had given his dis¬
ciples a great deal of knowledge above others, ( To
you it is given to know the mysteries of the kingdom
o f God, ) and had promised them his Spirit, to teach
them more ; now, lest they should be puffed up with
the abundance of the revelations, he here lets them
understand that there were some things which it
was not for them to know. We shall see how little
reason we have to be proud of our knowledge, when
we consider how many things we are ignorant of.
(3.) Christ had given his disciples instructions suf¬
ficient for the discharge of their duty, both before
his death, and since his resurrection, and this know¬
ledge he will have them to be satisfied in ; for it is
enough for a Christian, in whom vain curiosity is a
corrupt humour, to be mortified, and not gratified.
(4.) Christ had himself told his disciples the things
pertaining to the kingdom of God, and had pro¬
mised that the Spirit should shew them things to
come concerning it, John 16. 13. He had likewise
given them signs of the times, which it was their
duty to observe, and a sin to overlook, Matt. 24. 33.
16. 3. But they must not expect or desire to know,
either all the particulars of future events, or the
exact times of them. It is good for us to be kept in
the dark, and left at uncertainty concerning the times
and moments (as Dr. Hammond reads it) of future
events concerning the church, as well as concerning
ourselves ; concerning all the periods of time and
the final period of it, as well as concerning the period
of our own time.
10
THE ACTS, 1.
Prudens futuri t< mpnris exitum
Caliginosa nocte premit Deus—
But Jove, in goodness ever wise,
Hath hid, in clouds of thickest night,
All that in future prospect lies
Beyond the ken of mortal sight. — Hor.
As to the times and seasons of the year, we know in
general, there will be summer and winter counter-
changed, but we know not particularly which day
will be fair or which foul, either in summer or in
winter ; so, as to our affairs in this world, when it is
a summer-time of prosperity, that we may not be
secure, we are told there will come a winter-time
of trouble ; and in that winter, that we may not
despond and despair, we are assured that summer
will return ; but what this or that particular day
•will bring forth, we cannot tell, but must accommo¬
date ourselves to it, whatever it is, and make the
best of it
2. The knowledge of it is reserved to God as his
prerogative ; it is what the Father hath put in his
own power ; it is hid with him. None besides can
reveal the times and seasons to come ; known unto
God are all his works, but not to us, ch. 15. 18. It
is in his power, and in his only, to declare the end
from the beginning ; and by this he proves himself
to be God, Isa. 46. 10. And though he did think fit
sometimes to let '•he Old Testament prophets know
the times and the seasons, (as of the Israelites’ bon¬
dage in Egypt four hundred years, and in Babylon
seventy years,) yet he has not thought fit to let you
know the times and seasons, no not just how long it
shall be before Jerusalem be destroyed, though you
be so xvell assured of the thing itseif. He hath not
said that he will not give you to /mow something
more than you do of the times and seasons ; he did so
afterward to his servant John ; but he has put it in
his own power to do it or not, as he thinks fit ; and
what is in that New Testament prophecy discovered
concerning the times and the seasons, is so dark, and
hard to be understood, that, when we come to apply
it, it concerns us to remember this word, that it is
not for us to be positive in determining the times
and the seasons. Buxtorf mentions a saying of the
Rabbins concerning the coming of the Messiah ;
Pumpatur spiritus eorum qui supputant tempora —
Perish the men who calculate the time.
III. He cuts them out their work, and with au¬
thority assures them of an ability to go on with it,
and of success in it ; ** It is not for you to know the
times and the seasons, that will do you no good ; but
know this, (i>. 8.) that ye shall receive a spiritual
power, by the descent of the Holy Ghost upon you,
and shall not receive it. in vain, for ye shall be wit¬
nesses unto me and my glory, and your testimony
shall not be in vain, for it shall be received here in
Jerusalem, in the country about and all the world
over,”r. 8. If Christ make us serviceable to his
honour in our own day and generation, let that be
enough for us, and let not us perplex ourselves
about tunes and seasons to come. Christ here tells
them,
1. That their work should be honourable and
glorious; Ye shall be witnesses unto me. (1.) They
shall proclaim hint King, and publish those truths
to the world, by which his kingdom should be set
up, and he would rule. They must openly and so¬
lemnly preach his gospel to the world. (2.) They
shall prove this, shall confirm their testimony, not
as witnesses do, with an oath, but with the divine
seal of miracles and supernatural gifts ; Ye shall be
marti/rs to me, or mu martyrs, as some copies read
it ; for thev attested the truth of the gospel with
their sufferings, even unto death.
2. That their power for this work should be suf¬
ficient. They had not strength of their own for it,
nor wisdom or courage enough ; they were naturally
of the weak and foolish things of the world ; they
durst not appear as witnesses for Christ upon his
trial, neither as yet were they able. “ But ye shall
receive the power of the Holy Ghost coming upon
you, (so it may be read,) shall be animated and ac¬
tuated by a better spirit than your own ; ye shall
have power to preach the gospel, and to prove it
out of the scriptures of the Old Testament,” (which,
when they wer e. filled with the Holy Ghost, they did
to admiration, ch. 18. 28.) “and to confirm it both
by miracles and by sufferings.”
Note, Christ’s witnesses shall receive power Ccr
that work to which he calls them ; whom he em¬
ploys in his service, he will qualify them for it, and
bear them out in it.
3. That their influence should be great and very
extensive ; “ Ye shall be witnesses for Christ, and
shall carry his cause,” (1.) “ In Jerusalem ; there
ye must begin, and many there will receive your
testimony ; and they that do not, will be left inex¬
cusable.” (2.) “ Your light shall from thence shme
throughout all Judea, where before ye have labour¬
ed in vain.” (3.) “ Thence ye shall proceed to Sa¬
maria, though at your first mission ye were forbidden
to preach in any of the cities of ' the Samaritans.”
(4.) “ Your usefulness shall reach to the uttermost
part of the earth, and ye shall be blessings to the
whole world.”
IV. Having left these instructions with them, he
leaves them ; ( v . 9.) When he had spoken these
things, and had said all that he had to say, he blessed
them ; (so we were told, Luke 24. 50.) and while
they beheld him, and had their eye fixed upon am.,
receiving his blessing, he was gradually taken tip,
and a cloud received him out of their sight. We
have here Christ’s ascending on high ; not fetched
away, as Elijah was, with a chariot of fire and
horses of fire, but rising to heaven, as he rose from
the grave, purely by his own power ; his body being
now, as the bodies of the saints will be at the resur¬
rection, a spiritual body, and raised in power and
incorruption. Observe,
1. He began his ascension in the sight of his dis¬
ciples, even while they beheld. They did not see
him come up out of the grave, because they might
see him after he was risen, which would be satis¬
faction enough ; but they saw him go up toward
heaven, and had actually their eye upon him, with
so much care and attention of mind, that they could
not be deceived. It is probable that he did not f v
swiftly up, but moved upwards gently, for the further
satisfaction of his disciples.
2. He vanished out of their sight, in a cloud,
either a thick cloud, for God said that he would
dwell in the thick darkness ; or a bright cloud, to
signify the splendour of his glorious body. It was a
bright cloud that overshadowed him in his transfigu¬
ration, and most probably this was so, Matt. 17. 5.
This cloud received him, it is probable, when he
was gone about as far from the earth as the clouds
generally are ; yet it was not such a spreading cloud
as we commonly see, but such as just served to on •
close him. Now he made the clouds his chario ',
Ps. 104. 3. God had often come down in a cloud,
now he went up in one. Dr. Hammond thinks that
the clouds receiving him here, were the an gels re¬
ceiving him ; for the appearance of angels is ord:-
narilv olescribed by a cloud, comparing Exod. 15.
22. with Lev. 16. 2. By the clouds there is a sort
of a communication kept up between the upper and
lower world, in them the vapours are sent up fre m
the earth, and the dews sent down from heaven ;
fitly therefore does he ascend in a cloud, who is the
Mediator between God and man, by whom G< d’s
mercies come olown upon us, and our prayers con e
i up to him. This was the last that was seen of him,
| the eyes of a great many witnesses followed him into
THE ACTS, I.
the cloud: if we would know what came of him
then, we may find, (Dan. 7. 13.) That one like the
Son of man came with the clouds of heaven , and
came to the Ancient of days, and they brought him
in the clouds as he came near before him
V. The disciples, when he was gone out of their
sight, yet still continued looking up steaclfustly to
heaven, (y. 10. ) and this longer than it was fit they
should ; and why so ?
1. Perhaps, they hoped that Christ would pre¬
sently come back to them again, to restore the king¬
dom to Israel, and were loath to believe they should
now part with him for good and all ; so much did
they still dote upon his bodily presence, though he
had told them that it was expedient for them that
he should go away. Or, they look after him, as
doubting whether he might not be dropped, as the
sons of the prophets thought concerning Elijah, (2
Kings 2. 16.) and so they might have him again.
2. Perhaps, they expected to see some change in
the visible heavens, now upon Christ’s ascension,
that either the sun should be ashamed, or the moon
confounded, (Isa. 24. 23.) as being out-shone by his
lustre ; or rather, that they should shew some sign
of joy and triumph ; or perhaps they promised them¬
selves a sight or the glory of the invisible heavens, i
upon their opening to receive him. Christ had told
them, that hereafter they should see heaven opened ;
(John 1. 51.) and why should not they expect it
now ?
VI. Two angels appeared to them, and delivered
them a seasonable message from God. There was
a world of angels ready to receive our Redeemer,
now that he made his public entry into the Jerusa¬
lem above: we may suppose these two loath to be
absent then ; yet, to shew how much Christ had at
heart the concerns of his church on earth, he sent
two of those that came to meet him, back to his
disciples, who appear as two men in white apparel,
bright and glistering ; for they know, according to
the duty of their place, that they are really serving
Christ, when they are ministering to his seri’ants on
earth. Now we are told what they said to them,
1. To check their curiosity ; Ye men of Galilee,
why stand ye gazing up into heaven ? ' He calls
them men of Galilre, to put them in mind of the
rock out of which they were hewn. Christ had put
a great honour upon them, in making them his am¬
bassadors ; but they must remember that they are
men, earthen vessels, and men of Galilee, illiterate
men, looked upon with disdain. Now, say they,
“ IVhy stand ye here, like Galileans, rude and un¬
polished men, gazing up into heaven? What would
ye see ? You have seen all that ye were called to¬
gether to see, and why do ve look any further ? Why
stand ye gazing, as men frightened and perplexed,
!.j men astonished and at their wits’ end ?” Christ’s
disciples should never stand at a gaze, because they
have a sure rule to go by, and a sure foundation to
build upon.
2. To confirm their faith concerning Christ’s se¬
cond coming. Their Master had often told them
of that, and the angels are sent at this time season¬
ably to put them in mind of it ; “ This same Jesus,
who is taken up from you into heaven, and whom ve
are looking thus long after, wishing ye had him with
you again, is not gone for ever, for there is a day
appointed, in which he will come in like manner
thence, as ye have seen him go thither, and ye must
not expect him back till that appointed day!” (1.)
“ This same Jesus shall come again in his own per¬
son, clothed with this glorious body ; this same Je¬
sus, who came once to put away sin bu the sacrifice
of himse/f will appear a second time without sin,
(Heb. 9. 26, 28.) who came once in disgrace to be
judged, will come again in glory to judge. The same \
Jesus, who has given you your charge, will come I
again to call you to an account, how you have per¬
formed your trust ; he, and not another ,” Job 19.
27. (2.) “He shall come in like manner. He is
gone away in a cloud, and attended with angels ;
and behold, he comes in the clouds, and with him an
innumerable company cf angels? He is gone up
with a shout and with the sound of a trumpet, (Ps.
47. 5.) and he will descend from heaven with a
shout and with the trump of God, 1 Thess. 4. 16.
Ye have now lost the sight of him in the clouds and
in the air ; and whither he is gone, ye cannot follow
him now, but shall then, when ye shall be caught up
in the clouds, to meet the Lord in the air.” When
we stand gazing and trifling, the consideration of
our Master’s second coming should quicken and
awaken us : and when we stand gazing and trem¬
bling, the consideration of it should comfort and
encourage us.
12. Then returned they unto Jerusalem
from the mount called Olivet, which is from
Jerusalem a sabbath-days1 journey. 13.
And when they were come in, they went
up into an upper-room, where abode both
Peter, and James, and John, and Andrew,
Philip, and Thomas, Bartholomew, and
Matthew, James the son of Alpheus, and
Simon Zelotes, and Judas the brother of
James. 14. These all continued with one
accord in prayer and supplication, with the
women, and Mary the mother of Jesus,
and with his brethren.
We are here told,
1. From whence Christ ascended ; from the mount
of Olives, (v. 12.) from that part of it where the
town of Bethany stood, Luke 24. 50. There he be¬
gan his sufferings, (Luke 22. 39.) and therefore there
he rolled away the reproach of them by his glorious
ascension, and thus shewed that his passion and his
ascension had the same reference and tendency.
Thus would he enter upon his kingdom in the sight
of Jerusalem, and of those undutiful ungrateful citi¬
zens of his, that would not have him to reign over
them. It was prophesied of him, (Zech. 14. 4.)
That his feet shall stand upon the mount of Olives,
which is before Jerusalem, shall stand last there ;
and presently it follows, The mount of Olives shall
cleave in two. From the mount of Olives he as¬
cended, who is the good Olive-tree, whence we re¬
ceive the unction, Zech. 4. 12. Rom. 11. 24. This
mount is here said to be near Jerusalem, a sabbath-
day's journey from it, that is, a little way ; no fur¬
ther than devout people used to walk out on a sab¬
bath-evening, after the public worship was over, for
meditation ; some reckon it a thousand paces, others
two thousand cubits ; some seven furlongs, others
eight. Bethany indeed was fifteen furlongs from
Jerusalem, (John 11. 18.) but that part of the mount
of Olives which was next to Jerusalem, whence
Christ began to ride in triumph, was but seven or
eight furlongs off. The Chaldee paraphrast on Ruth
1. says, We are commanded to keep the sabbaths
and the holy days, so as not to go above two thou¬
sand cubits; which they build upon Josh. 3. 4. where,
in their march through Jordan, the space between
them and the ark w*as to be two thousand cubits.
God had not then thus limited them, but they limited
themselves ; and thus far it is a rule to us, not to
journev on the sabbath any more than in order to
the sabbath- work ; and as far as is necessary to that,
we are not only allowed, but enjoined, 2 Kings 4. 23.
2. Whither the disciples returned ; They came ti
Jerusalem, according to their Master’s appointment,
THE ACTS, 1.
though there they were in the midst of enemies ;
but it should seem that though immediately after
Christ’s resurrection they were watched, and were
in fear of the Jews, yet alter it was known that they
were gone into Galilee, no notice was taken of their
return to Jerusalem, nor any further search made
for them. God can find out hiding-places for his
people in the midst of their enemies, and so influence
Saul, that he shall not seek for David any more. At
Jerusalem they went up into an upper room, and
there abode ; not that they all lodged and dieted to¬
gether in one room, but there they assembled every
day, and spent time together in religious exercises,
in expectation of the descent of thd Spirit. Divers
conjectures the learned have about this upper room ;
some think it was one of the upper rooms in the
temple ; but it cannot be thought that the chief priests,
who had the letting of those rooms, would suffer
Christ’s disciples constantly to reside in any of
them. It was said indeed, by the same historian,
that they were continually in the temple ; (Luke 24.
53.) but that was in the courts of the temple, at the
hours of prayer, where they could not be hindered
from attending ; but, it should seem, this upper room
was in a private house. Mr. Gregory, of Oxford,
is of that mind, and quotes a Syriac scholiast upon
this place, who says that it was the same upper room
in which they had eaten the passovcr ; and though
that was called, uvkytov, this, ilirsgi'.v, both may sig¬
nify the same. “Whether,” says he, “it was in
the house of St. John the evangelist, as Euodius de¬
livered, or that of Mary the mother of John Mark,
as others have collected, cannot be certain.” Notes,
ch. 13.
3. Who the disciples were, that kept together.
The eleven apostles are here named, ( v . 13.) so is
Mary the mother of our Lord, ( v . 14.) and it is the
last time that ever any mention is made of her in the
scriptures. There were others that are here said
to be the brethren of cur Lord, his kinsmen according
to the flesh ; and, to make up the hundred and twaity
spoken of, ( v . 15.) we may suppose that all or most
of the seventy disciples were with them, that were
associates with the apostles, and were employed as
evangelists.
4. How they spent their time ; They all continued
with one accord in prayer and supplication. Ob¬
serve,
(1.) They prayed, and made supplication. All
God’s people are praying people, and give themselves
to prayer. It was now a time of trouble and danger
with the disciples of Christ, they were as sheep in
the midst of wolves ; and, Is any afflicted ? Let him
pray ; that will silence cares and fears. They had
new work before them, great work, and before they
entered upon it, they were instant in prayer to God
for his presence with them in it. Before they were
first sent forth, Christ spent time in prayer for them,
and now they in prayer for themselves. They were
waiting for the descent of the Spirit upon them, and
therefore abounded thus in prayer. The Spirit de¬
scended upon our Saviour when he was praying,
Luke 3. 21. Those are in the best frame to receive
spiritual blessings, that are in a praying frame.
Christ had promised now shortly to send the Holy
Ghost ; now that promise was not to supersede
prayer, but to quicken and encourage it. God will
be inquired of for promised mercies, and the nearer
the performance seems to be, the more earnest we
should be in prayer for it.
(2.) They continued in prayer, spent much time
tn it more than ordinary, prayed frequently, and
were long in prayer. They never missed an hour
of praver ; they resolved to persevere herein till
the Holy Ghost came, according to the promise ; to
pray, and not to faint. It was said, (Luke 24. 53.)
They were praising and blessing God ; here. They
continued in prayer and supplication ; for as praise
for the promise is a decent way of begging for the
performance, and praise for former mercy of begging
further mercy ; so, in seeking to God, we give him
the glory of the mercy and grace which we have
found in him.
(3.) They did this with one accord ; that intimates
that they were together in holy love, and that there
was no quarrel or discord among them ; and those
who so keep the unity of the Spirit in the bond of
peace, are best prepared to receive the comforts of
the Holy Ghost. It also speaks their worthy con¬
currence in the supplications that were made ;
though but one spake, they all prayed, and if, when
two agree to ask, it shall be done for them, much
more when many agree in the same petition. See
Matt. 18. 19.
15. And in those days Peter stood up in
the midst, of the disciples, and said, (the
number of the names together were about
an hundred and twenty,) 16. Men and
brethren, This Scripture must needs have
been fulfilled, which the Holy Ghost by
the mouth of David spake before concern¬
ing Judas, which was guide to them that
took Jesus. 17. For he was numbered
with us, and had obtained part of this min¬
istry. 18. Now this man purchased a field
with the reward of iniquity ; and falling
headlong, he burst asunder in the midst,
and all his bowels. gushed out. 19. And it
was known unto all the dwellers at Jeru¬
salem ; insomuch as that field is called in
their proper tongue, Aceldama, that is to
say, The field of blood. 20. F or it is writ¬
ten in the book of Psalms, Let his habita¬
tion be desolate, and let no man dwell
therein : and his bishopric let another take.
21. Wherefore of these men which have
companied with us all the time that the
Lord Jesus went in and out among us, 22.
Beginning from the baptism of John, unto
that same day that he was taken up from
us, must one be ordained to be a witness
with us of his resurrection. 23. And they
appointed two, Joseph called Barsabas,
who was surnamed Justus, and Matthias.
24. And they prayed, and said, Thou,
Lord, who knowest the hearts of all men ,
shew whether of these two thou hast cho¬
sen, 25. That he may take part of this
ministry and apostleship, from which Judas
by transgression fell, that he might go to
his own place. 26. And they gave forth
their lots; and the lot fell upon Matthias;
and he was numbered with the eleven
apostles.
The sin of Judas was not only his shame and ruin,
but it made a gap in the coliege of the apostles.
They were ordained twelve, with an eye to the
twelve tribes of Israel, descended from the twelve
patriarchs ; they were the twelve rtars that make
up the church's crown, (Rev. 12. 1.) and for them
twelve thrones were designed, Matt. 19. 28. Now
being twelve when they were learners, if they were
THE ACTS, 1.
but eleven when they were to be teachers, it would
occasion every one to inquire what was become of
the twelfth, and so revive the remembrance of the
scandal of their society ; and therefore care was
taken, before the descent of the Spirit, to fill up the
vacancy, which now we have an account of the doing
of, our Lord Jesus, probably, having given direc¬
tions about it, among other things which he spake
pertaining to the kingdom of God. Observe,
I. The persons concerned in this affair.
1. The house consisted of about an hundred and
twenty. These were the number of the names, that
is, the persons ; some think, the men only, distin¬
guished from the women. Dr. Lightfoot reckons
that the eleven apostles, the seventy disciples, and
about thirty-nine more, all of Christ’s own kindred,
country, and concourse, made up this one hundred
and twenty, and that these were a sort of synod, or
congregation of ministers, a standing presbytery,
(ch. 4. 23. ) to whom none of the rest durst join them¬
selves, ( ch . 5. 13. ) and that they continued together
till the persecution at Stephen’s death dispersed
them all but the afiostles ; (ch. 8. 1.) but he thinks
that beside these there were many hundreds in Je¬
rusalem, if not thousands, at this time, that believed ;
and we have indeed read of many that believed on
him there , but durst not confess him, and therefore I
cannot think, as he does, that they were now formed
into distinct congregations, for the preaching of the
word, and other acts of worship ; nor that there was
any thing of that till after the pouring out of the
Spirit, and the conversions in the following chapter.
Here was the beginning of the Christian church :
this hundred and twenty was the grain of mustard
seed that grew into a tree , the leaven that leavened
the whole lump.
2. The speaker was Peter, who had been, and
still was, the most forward man ; and therefore no¬
tice is taken of his forwardness and zeal, to shew
that he had perfectly recovered the ground he lost
by his denying his Master ; and Peter being de¬
signed to be the apostle of the circumcision, while
the sacred story stays among the Jews he is still
brought in, as afterward, when it comes to speak of
the Gentiles, it keeps to the story of Paul.
II. The proposal which Peter made for the choice
of another apostle. He stood up in the midst of the
disciples, v. 15. He did not sit down, as one that
gave laws, or had any supremacy over the rest, but
stood up, as one that had only a motion to make, in
which he paid a deference to his brethren, standing
up when he spake to them. Now in his speech we
may observe,
1. The account he gives of the vacancy made by
the death of Judas, in which he is very particular,
and, as became one that Christ had breathed upon,
takes notice of the fulfilling of the scriptures in it
Here is,
(1.) The power to which Judas had been ad¬
vanced ; (v. 17. ) He was numbered with us, and
had obtained part of this ministry which we are in¬
vested with. Note, Many are numbered with the
saints in this world, that will not be found among
them in the day of separation between the precious
and the vile. What will it avail us to be added to
the number of Christians, if we partake not of the
spirit and nature of Christians ? Judas’s having ob¬
tained part of this ministry, was but an aggravation
of his sin and ruin, as it will be of theirs who pro¬
phesied in Christ’s name, and yet were workers of
iniquity.
(2.) The sin of Judas, notwithstanding hs ad¬
vancement to this honour ; he was guide to them
that took Jesus, not only informed Christ’s perse¬
cutors where they might find him, (which they
m’’gV have done effectuallv, though he had kept j
out of sight,) but he had the impudence to appear }j
openly at the head of the party that seized him.
He went before them to the place, and, as if he
had been proud of the honour, gave the word of
command, That same is he, hold him past. Note, Ring¬
leaders in sin are the worst of sinners ; especially il
those that by their office should have been guides to
the friends of Christ, are guides to his enemies.
(3.) The ruin of Judas by this sin ; perceiving
the chief priests to seek the life of Christ and his
disciples, he thought to save his by going over to
them, and not only so, but to get an estate under
them, of which his wages for his service, he hoped,
would be but an earnest ; but see what came of it.
[1.] He lost his money shamefully enough ; (t;.
18.) He purchased a field with the thirty pieces of
silver, which were the reward of his iniquity. He
did not purchase the field, but the wages of his
unrighteousness did : and it is very elegantly ex-
ressed thus, in derision of his projects to enrich
imself by this bargain ; he thought to have pur¬
chased a field for himself, as Gehazi did with what
he got from Naaman by a lie, (see 2 Kings 5. 26.)
but it proved the purchase of a field to bury stran¬
gers in ; and what the better was he for that, or any
of his ? It was to him an unrighteous mammon, it
deceived him ; and the reward of his iniquity was
the stumbling-block of his iniquity.
[2.] He lost his life more shamefully. We were
told (Matt. 27. 5. ) that he went away in despair,
and was suffocated ; (so the word signifies there,
and no more ;) here it is added (as latter historians
add to those who went before) that, being strangled,
or choked with grief and horror, he fell headlong,
fell on his face, (so Dr. Hammond,) and partly with
the swelling of his own breast, and partly with the
violence of the fall, he burst asunder in the midst,
so that all his bowels tumbled out. If, when the
devil was cast out of a child, he tore him, threw him
down, and rent him, and almost killed him, (as we
find Mark 9. 26. Luke 9. 42.) no wonder if, when
he had full possession of Judas, he threw him head¬
long, and burst him. The suffocating of him, which
Matthew relates, would make him swell till he
burst, which Peter relates. He burst asunder with
a great noise, (so Dr. Edwards,) which was heard
by the neighbours, and so, as it follows, it came to
be known, (r. 19.) His bowels gushed out; Luke
writes like a physician, understanding all the en¬
trails of the middle and lower ventricle. Bowelling
is part of the punishment of traitors. Justly do
those bowels gush out, that were shut up against
the Lord Jesus. And perhaps Christ had an eye
to the fate of Judas, when he said of the wicked
servant, that he would cut him in sunder. Matt.
24. 51.
(4.) The public notice that was taken of this ; It
was known to all the dwellers in Jerusalem. It was
(as it were) put into the newspapers, and was all
the talk of the town, as a remarkable judgment of
God upon him that betrayed his Master, v. 19. It
was not only discoursed of among the disciples, but
it was in every body’s mouth, and nobody disputed
the truth of the fact. It was known, that is, it was
known to be true, incontestably so ; now one would
think this should have awakened those to repent¬
ance, that had had any hand in the death of Christ,
when they saw him that had the first hand, thus
made an example. But their hearts were harden¬
ed, and as to those of them that were to be softened,
it must be done by the word, and the Spirit working
with it
Here is one proof of the notoriety of the thing
mentioned, that the field which was purchased with
Judas’s monev, was called Hceldama — the field of
blood, because it was bought with the price of blood
which perpetuated the infamv not only of him that
sold that innocent precious blocd, but of diem that
THE ACTS, I.
bought it too. Look how they will answer it, when
Goa shall make inquisition for blood.
(5.) The fulfilling of the scriptures in this, which
had spoken so plainly of this, that it must needs be
fulfilled, v. 16. Let none be surprised or stumble
at it, that this should be the exit of one of the
twelve, for David had foretold not only his sin,
(which Christ had taken notice of, John 13. 18.
from Ps. 41. 9. He that eateth bread with me,
hath lift ufi the heel against me,) but had also fore¬
told,
[1.] His punishment ; (Ps. 69. 25.) Let his habi¬
tation be desolate. That Psalm refers to the Mes¬
siah : mention was made but two or three verses
before, of their giving him gall and vinegar, and
therefore the following predictions of the destruc¬
tion of David’s enemies must be applied to the
enemies of Christ, and particularly to Judas. Per¬
haps he had some habitation of his own at Jerusa¬
lem, which, upon this, every body was afraid to live
in, and so it became desolate. This prediction sig¬
nifies the same with that of Bildad concerning the
wicked man, that his confidence shall be rooted out
of his tabernacle, and shall bring him to the Icing of
terrors : it shall dwell in his tabernacle , because it is
none of his ; brimstone shall be scattered upon his
habitation. Job 18. 14, 15.
[2.] The substitution of another in his room. His
bishopric, or his office, (for so the word signifies in
general,) shall another take, which is quoted from
Ps. 109. 8. With this quotation Peter very aptly
introduces the following proposal. Note, We are
not to think the worse of any office that God has
instituted, (whether magistracy or ministry,) either
for the wickedness of any that are in that office, or
for the ignominious punishment of that wickedness ;
nor will God suffer any purpose of his to be frustrated,
any commission of his to be vacated, or any word of
his to be undone, for the miscarriages of them that
are intrusted therewith. The unbelief of man shall
not make the promise of God of none effect. Judas
is hanged, but his bishopric is not lost. It is said of
his habitation, that no man shall dwell therein, there
he shall have no heir ; but it is not said so of his
bishopric, there he shall not want a successor ; it is
with the officers of the church as with the members
of it, if the natural branches be broken off, others
shall be grafted in, Rom. 11. 17. Christ’s cause shall
never be lost for want of witnesses.
2. The motion he makes for the choice of another
apostle, v. 21, 22. Here observe,
(1.) How the person must be qualified, that must
fill up the vacancy ; it must be one of these men,
these seventy disciples, that have companied with
us, that have constantly attended us all the time that
the Lord Jesus went in and out among us, preaching
and working miracles for three years and a half,
beginning from the baptism of John, which the gos¬
pel of Christ commenced from, unto that same day
that he was taken up from us. Those that have
been diligent, faithful, and constant, in the discharge
of their duty in a lower station, are fittest to be pre¬
ferred to a higher ; those that have been faithful in
a little, shall be intrusted with more. And none
should be employed as ministers of Christ, preachers
of his gospel, and rulers in his church, but those that
are well acquainted with his doctrine and doings,
from first to last. None shall be an apostle but one
that has companied with the apostles, and that con¬
tinually ; not that has visited them now and then,
but been intimately conversant with them.
(2.) To what work he is called, that must fill up
the vacancy ; he must be a witness with us of his re¬
surrection. Rv this it appears that others of the dis¬
ciples were with the eleven when Christ appeared
to them, else they could not have been witnesses with
them, as competent witnesses as they of his resur¬
rection. The great thing which the apostles were
to attest to the world, was, Christ’s resurrection, for
that was the great proof of his being the Messiah,
and the foundation of our hope in him. See what
the apostles were ordained to, not to a secular dig¬
nity and dominion, but to preach Christ, and the
power ofi his resurrection.
III. The nomination of the person that was to sue
ceed Judas in his office as an apostle.
1. Two, who were known to have been Christ’s
constant attendants, and men of great integrity, were
set up as candidates for the place ; (v. 23. ) They
appointed two ; not the eleven, they did not take
upon them to determine who should be put up, but
the hundred and twenty, for to them Peter spake,
and not to the eleven. The two they nominated,
were, Joseph and Matthias, of neither of whom dc
we read elsewhere, except this Joseph be the same
with that Jesus who is called Justus, whom Paul
speaks of, (Col. 4. 11.) and who is said to be of the
circumcision, a native Jew, as this was; and who
was a fellow-worker with Paul unto the kingdom
of God, and a comfort to him ; and then it is observ¬
able, that though he came short of being an apostle,
he did not therefore quit the ministry, but was very
useful in a lower station ; for, Are all apostles? Are
all prophets? Some think this Joseph is he that is
called Joses, (Mark 6. 3.) the brother of James the
less, (Mark 15. 40.) and was called Joses the just, as
another person was called James the just. Some
confound this with that Joses mentioned Acts 4. 36.
But that was of Cyprus, this of Galilee ; and, it
should seem, to distinguish them, that was called
Barnabas — a son of consolation ; this Barsabas — a
son of the oath. These two were both of them such
worthy men, and so well qualified for the office, that
they could not tell which of them was fitter, but all
agreed it must be one of these two. They did not
propose themselves nor strive for the place, but
humbly sat still, and were appointed to it.
2. They applied themselves to God by prayer for
direction, not which of the seventy, for none of the
rest could stand in competition with these in the
opinion of all present, but which of these two ? v. 24.
25.
(1.) They appeal to God as the searcher of hearts;
“ Thou, Lord, who knowest the hearts of all men,
which we do not, and better than they know their
own. ” Observe, When an apostle was to be chosen,
he must be chosen by his heart, and the temper and
disposition of that. Yet Jesus, who knew all men’s
hearts, for wise and holy ends, chose Judas to be one
of the twelve. It is comfortable to us, in our prayers
for the welfare of the church and its ministers, that
the God we pray to, knows the hearts of all men, and
has them not only under his eye, but in his hand,
and turns them which way soever he will; can make
them fit for his purpose, if he do not find them so,
by giving them another Spirit.
(2.) They desire to know which of these God had
chosen ; I.ord, shew ns that, and we are satisfied. It
is fit that God should choose his own servants ; and
so far as he any way, by the disposals of his provi¬
dence, or the gifts of his Spirit, shews whom he hath
chosen, or what he hath chosen, for us, we ought to
comply with him.
(3.) They are ready to receive him as a brother,
whom God hath chosen ; for they are not contriving
to have so much the more dignity themselves, by
keeping out another, but desire to have one to take
part of this ministry and apostleship, to join with us
in the work, and share with us in the honour, from
which Judas by transgression fell, threw himself, by
deserting and betraying his Master, from the place
of an apostle, which he was unworthy of, that he
might go to his own place, the place of a traitor, the
fittest place for him, not only to the gibbet, but to
16
THE ACTS, II.
hell; r hat was his own place. Note, Those that
betray Christ, as they fall from the dignity of rela¬
tion to him, so they fall into all misery. It is said of
Balaam, (Numb. 24. 25.) that he ’went to his own
place , that is, says one of the Rabbins, he went to
hell. Dr. Whitby quotes Ignatius saying, There is
appointed to every man if tot r ;7r'& — a proper place,
which speaks the same with that of God’s rendering
t"> every man according to his works. And our Sa¬
viour has said, that Judas’s own place should be
such, that it had been better for him that he had
never been born ; (Matt. 26. 24.) his misery was
such as to be worse than not being. Judas had been
a hypocrite, and hell is the proper place of such ;
other sinners, as inmates, have their portion with
them, Matt. 24. 51.
(4.) The doubt was determined by lot, (v. 26.)
which is an appeal to God, and lawful to be used for
the determining matters not otherwise determin¬
able, provided it be done in a solemn religious man¬
ner, and with prayer, the prayer of faith ; for the lot
is cast into the lap, but the whole disposal thereof is
of the Lord, Prov. 16. 33. Matthias was not or¬
dained by the imposition of hands, as presbyters
were, for he was chosen by lot, which was the act
of God ; and therefore as he must be baptized, so he
must be ordained, by the Holy Ghost, as they were
all not many days after. Thus the number of the
apostles was made up, as afterwards, when James,
another of the twelve, was martyred, Paul was made
an apostle.
CHAP. II.
Between the promise of the Messiah’s coming (even the latest
of those promises) and his coming, many ages intervened ;
but between the promise of the Spirit and his coming, there
were but a few days ; and during those days, the apostles,
though they had received orders to preach the gospel to
every creature, and to begin at Jerusalem, yet lay perfectly
wind-bound, incognito— concealed, and not offering to
preach. But in this chapter the north- wind and the south-
wind awake, and then they awake, and we have them in
the pulpit presently. Here is, I. The descent of the Spirit
upon the apostles, and those that were .with them, on the
day of pentecost, v. 1..4. II. The various speculations
which this occasioned among the people that were now
met in Jerusalem from all parts, v. 5.. 13. III. The ser¬
mon which Peter preached to them hereupon, wherein he
shews that this pouring out of the Spirit was the accom¬
plishment of an Old Testament promise, (v. 14.. 21.) that
it was a confirmation of Christ’s being the Messiah, which
was already proved by his resurrection, (v. 22. 32.) and
that it was a fruit and evidence of his ascension into heaves,
v. 83 . . 36. IV. The good effect of this sermon in the con¬
version of many to the faith of Christ, and their addition to
the church, v. 37 . . 41. V. The eminent piety and charity
of those primitive Christians, and the manifest tokens of
God’s presence with them, and power in them, v. 42. . 47.
1 . AND when the day of pentecost was
1 JL fully come, they were all with one
accord in one place. “2. And suddenly
there came a sound from heaven as of a
rushing mighty wind, and it filled all the
house where they were sitting. 3. And
there appeared unto them cloven tongues
like as of fire, and it sat upon each of them.
4. And they were all filled with the Holy
Ghost, and began to speak with other
tongues, as the Spirit gave them utterance.
We have here an account of the descent of the
Holy Ghost upon the disciples of Christ. Observe,
I. When, and where, this was done, which is
particularly noted for the greater certainty of the
thing.
1. It was when the day of pentecost was fully come.
There seems to be a reference to the manner of the
expression in the institution cf this feast, where it is
said, (Lev. 23. 15.) Ye shall count unto you seven
sabbaths complete, from the day of the offering of
the first-fruits, which was the next day but one after ^
the passover, the sixteenth day of the month Abib,
which was the day that Christ rose. This day was
fully come, that is, the night preceding, with a part
of the day, was fully past.
(1.) The Holy Ghost came down at the time of a
solemn feast, because there was then a great con¬
course of people to Jerusalem from all parts of the
country, and of proselytes from other countries,
which would make it the more public, and the fame
of it to be spread the sooner and further, which
would contribute much to the propagating of the
gospel into all nations. Thus now, as before at the
passover, the Jewish feasts served to toll the bell for
gospel-services and entertainments.
(2.) This feast of pentecost was kept in remem¬
brance of the giving of the law upon mount Sinai,
whence the incorporating of the Jewish church was
to be dated, which Dr. Lightfoot reckons to be just
one thousand four hundred and forty-seven years
before this. Fitly, therefore, is the Holy Ghost
given at that feast, in fire and in tongues, for the
promulgation of the evangelical law, not as that to
one nation, but to every creature.
(3.) This feast of pentecost happened on the first
day of the week, which was an additional honour put
on that day, and a confirmation of it to be the Chris¬
tian sabbath, the day which the Lord hath made, to
be a standing memorial in his church of those two
great blessings — the resurrection of Christ, and the
pouring out of the Spirit, both on that day of the
week. This serves not only to justify us in observ¬
ing that day under the style and title of the Lord’s
day, but to direct us in the sanctifying of it to give
God praise particularly for those two great blessings;
every Lord’s day in the year, I think, there should
be a full and particular notice taken in our prayers
and praises of these two, as there is by some churches
of the one, once a year, upon Easter-dav, and of the
other, once a year, upon Whit-sundav. Oh ! that
we may do it with suitable affections !
2. It was when they were all with one accord in
one place. What place it was, we are not told par¬
ticularly, whether in the temple, where they attend¬
ed at public times, (Luke 24. 53.) or whether in their
own upper room, where they met at other times.
But it was at Jerusalem, because it had been the
place which God chose to put his name there ; the
prophecy was, that from hence the word of the Lord
should go forth to all nations, (Isa. 2. 3. ) and it was
now the place of the general rendezvous of all de
vout people ; there God had promised to meet them,
and bless them, here therefore he meets them with
this blessing of blessings. Though Jerusalem had
done the utmost dishonour imaginable to Christ, yet
he did this honour to Jerusalem, to teach us not to
fall out with places, nor conceive prejudices against
them ; for God has his remnant in all places, he had
so in Jerusalem.
Here they were in one place, and they were not
as yet so many, but that one place, and no large one,
would hold them all. And here they were with one
accord. We cannot forget how often, while their
Master was with them, there were strifes among
them, which should be the greatest ; but now all these
strifes were at an end, we hear no more of them ;
what they had received already of the Holy Ghost,
when Christ breathed on them, had in a good mea¬
sure rectified the mistakes upon which those co -
tests were grounded, and had disposed them to holy
love. They had prayed more together of late than
usual, (c//. 1. 14.) and that made them love one an ¬
other better. By his grace he thus prepared them
for the erift of the Holy Ghost ; for that blessed dove
16
THE ACTS, II.
comes n t where there is noise and clamour, but
moves upon the face of the still waters, not the rug¬
ged ones. Would we have the Spirit floured out
ufion us from on high ? Let us be all of one accord ,
and, notwithstanding variety of sentiments and in¬
terests, as, no doubt, there was among those disci¬
ples, let us agree to love one another ; for where
brethren dwell together in unity, there it is that the
Lord commands his blessing.
II. How, and in what manner, the Holy Ghost
came upon them. We often read in the Old Tes¬
tament of God’s coming down in a cloud ; as when
he took possession of the tabernacle first, and after¬
ward ot the temple, which intimates the darkness
of that dispensation. And Christ went ufi to heaven
in a cloud, to intimate how much we are kept in the
dark concerning the upper world. But the Holy
Ghost did not descend in a cloud ; for he was to dis¬
pel and scatter the clouds that overspread men’s
minds, and to bring light into the world.
1. Here is an audible summons given them to
awaken their expectations of something great, v. 1.
It is here said, (1. ) That it came suddenly, did not
rise gradually, as common winds do, but was at the
height immediately. It came sooner than they ex¬
pected, and startled even them that were now to¬
gether waiting, and, probably, employed in some
religious exercises. (2.) It was a so und from hea¬
ven, like a thunder-clap, Rev. 6. 1. God is said to
bring the winds out of his treasuries, (Ps. 35. 7. ) and
to gather them in his hands, Prov. 30. 4. From him
this sound came, like the voice of one crying, Pre¬
pare ye the way of the Lord. (3. ) It was the sound
oj a wind, for the way of the Spirit is like that of the
wind; (John 3. 8.) thou hearest the sound thereof,
but const not tell whence it comes, or whither it goes.
When the Spirit of life is to enter into the dry bones,
the prophet is bid to firofihesy unto the wind ; Come
from the four winds, O breath, Ezek. 37. 9. And
though it was not in the wind that the Lord came to
Elijah, yet that prepared him to receive his disco¬
very of himself in the still small voice, 1 Kings 19.
1 L 12. Cod's way is in the whirlwind and the storm;
(Nah. 1. 3.) and out of the whirlwind he spake to
Job. (4.) It was a rushing mighty wind ; it was
strong and violent, and came not only with a great
noise, but with a great force, as if it would bear down
all before it. This was to signify the powerful in¬
fluences and operations of the Spirit of God upon the
minds of men, and thereby upon the world, that
they should be mighty through God to the casting
down of imaginations. (5.) It filled not only the
room, but all the house, where they were sitting.
Probably, it alarmed the whole citv, but, to shew
that, it was supernatural, presently fixed upon that
particular house ; as some think the wind that was
sent to arrest Jonah, affected only the ship that he
was in, (Jon. 1. 4.) and as the wise men’s star stood
over the house where the child was. This would
direct the people who observed it, whither to go, to
inquire the meaning of it. This wind filling the
house, would strike an awe upon the disciples, and
help to put them into a verv serious, reverend, and
composed frame, for the receiving of the Holy
Ghost. 1 hus the convictions of the Spirit make
way for his comforts ; and the rough blasts of that
blessed wind prepare the soul for its soft and gentle
gales.
2. .Here is a x<isible sign of the gift they were to
receive. They saw cloven tongues, like as of fire ;
(v. 3.) and it sat — ncaS/p », not they sat, those cloven
tongues, but he, that is, the Spirit, (signified there¬
by,) rested upon each of them, as he is said to rest
upon the prophets of old. Or, as Dr. Hammond
describes it, «« There was an appearance of some¬
thing like flaming fire, lighting on every one of them,
which divided asunder, and so formed the resem¬
blance. of tongues, with that part of them that was
next their heads, divided or cloven.” The flame of
a candle is somewhat like a tongue : and there is a
meteor which naturalists call ignis lambens — a gen¬
tle fame, not a devouring fire ; such was this. Ob¬
serve,
(1.) There was an outward sensible sign, for the
confirming of the faith of the disciples themselves,
and for the convincing of others. Thus the pro¬
phets of old had frequently their first mission con¬
firmed by signs, that all Israel might know them to
be established prophets.
(2. ) The sign given was fire, that John Baptist’s
saying concerning Christ might be fulfilled, He shall
baptize you with the Holy Ghost, and with fire:
with the Holy Ghost, as with fire. They were now,
in the feast of pentecost, celebrating the memorial
of the giving of the law upon mount Sinai ; and as
that was given in fire, and therefore is called a fiery
law, so is the gospel. Ezekiel’s mission was con¬
firmed by a vision of burning coals of fire, {ch. 1.
13.) and Isaiah’s by a coal of fire touching his lips,
ch. 6. 7. The Spirit, like fire, melts the heart,
separates and bums up the dross, and kindles pious
and devout affections in the soul, in which, as in the
fire upon the altar, the spiritual sacrifices are offered
up. This is that fire which Christ came to send
upon the earth. Luke 12. 49.
(3.) This fire appeared in cloven tongues. The
operations of the Spirit were many ; that of speak¬
ing with divers tongues was one, and was singled out
to be the first indication of the gift of the Holy Ghost,
and to that this sign had a reference. [1. ] They
were tongues ; for from the Spirit we have the word
of God, and by him Christ would speak to the world,
and he gave the Spirit to the disciples, not only to
endue them with knowledge, but to endue them with
a power to publish and proclaim to the world what
they knew ; for the dispensation of the Spirit is given
to every man to profit withal, (ft. ] These tongues
were cloven, to signify that God would hereby
divide unto all nations the knowledge of his grace,
as he is said to have divided to them by his provi¬
dence the light of the heavenly bodies, Deut. 4. 19.
The tongues were divided, and yet they still con¬
tinued all of one accord ; for there may be a sincerity
of affections, where yet there is a diversity of ex¬
pression. Dr. Lightfoot observes, that the dividing
of tongues at Babel, was the casting off of the hea¬
then ; for when they had lost the language in which
alone God was spoken of and preached, thev utterly
lost the knowledge of God and religion, and fell into
idolatry. But now, after above two thousand years,
God, bv another dividing of tongues, restores the
knowledge of himself to the nations.
(4.) This fire sat upon them for some time, tj
show the constant residence of the Holy Ghost with
them. The prophetic gifts of old were conferred
sparingly and but at some times,' but the disciples of
Christ had the gifts of the Spirit always with them ;
though the sign, we may suppose, soon disappeared.
Whether these flames of fire passed from one to an¬
other, or whether there were as many flames as
there were persons, is not certain. But thev must
be strong and bright flames, that would be visible
in the day-light, as it now was, for the day was fully
come.
III. What was the immediate effect of this ?
1. They were all filled with the Hohj Ghost, more
plentifully and powerfully than they were before.
They were filled with the graces of the Spirit, and
were more than ever under his sanctifying influ¬
ences; were now holy, and heavenly, and spiritual,
more weaned from this world, and better acquainted
with the other. They were more filled with the
comforts of the Spirit, rejoiced more than ever in
the love of Christ and the hope of heaven, and ir it
17
THE ACTS, II.
all their griefs and fears were swallowed up. They
were also, for the proof of this, filled with the gifts
of the Holy Ghost, which is especially meant here ;
they were endued with miraculous powers for the
furtherance of the gospel. It seems evident to me,
that not the twelve apostles only, but all the hundred
and twenty disciples, were filled with the Holy Ghost
alike at this time ; all the seventy disciples, who
were apostolical men, and employed in the same
work, and all the rest too that were to preach the
gospel; for it is said expressly, (Eph. 4. 8, 11.)
When C/frist ascended on high, (which refers to this,
v. 33. ) he gave gifts unto men , not only some apos¬
tles, such were the twelve ; but some prophets, and
some evangelists, such were many of the seventy
disciples, itinerant preachers, and some pastors and
teachers settled in particular churches, as we may
suppose some of these afterward were. The all
here, must refer to the all that were together, ch.
1. 14, 15.— v. 1.
2. They began to speak with other tongues, be¬
side their native language, though they had never
learned any other. They spake not matters of
common conversation, but the word of God, and the
praises of his name, as the Spirit gave them utter¬
ance, or gave them to speak, iro<pSi-yyto-Sett — to speak
apophthegms, substantial and weighty sayings, wor¬
thy to be had in remembrance. It is probable that
it was not only one that was enabled to speak one
language, and another another, (as it was with the
several families that were dispersed from Babel,)
but that every one was enabled to speak divers lan¬
guages, as he should have occasion to use them.
And we may suppose that they understood not only
themselves, but one another too, which the Builders
of Babel did not, Gen. 11. 7. They did not speak
here and there a word of another tongue, or stam¬
mer out some broken sentences; but spake it as
readily, properly, and elegantly, as if it had been
their mother-tongue ; for whatever was produced
by miracle, was the best of the kind. They spake
not from any previous thought or meditation, but as
the Spirit gave them utterance ; he furnished them
with the matter as well as the language. Now this
was, (1.) A very great miracle, it was a miracle
upon the mind, (and so had most of the nature of a
gospel-miracle,) for in the mind words are framed.
They had not only never learned these languages,
but had never learned any foreign tongue, which
might have facilitated these ; nay, for aught that
appears, they had never so much as heard these
languages spoken, or had any idea of them. They
were neither scholars nor travellers ; nor had had
any opportunity of learning languages either by
books or conversation. Peter indeed was forward
enough to speak in his own tongue ; but the rest of
them were no spokesmen, nor were they quick of
apprehension ; yet now not only the heart of the rash
understands knowledge, but the tongue of the stam¬
merers is ready to speak elegantly, Isa. 32. 4. When
Moses complained, I am slow of speech, God said,
I will be with thy mouth, and Aaron shall be thy
spokesman. But he did more for these messengers
of his ; he that made man’s mouth, new made theirs.
(2.) A very proper, needful, and serviceable mira¬
cle. The language the disciples spake, was Syriac,
a dialect of the Hebrew ; so that it was necessary
that they should be endued with the gift, both for
the understanding of the original Hebrew of the Old
Testament, in which it was written, and of the origi¬
nal Greek of the New Testament, in which it wa'fc
to be written. But that vfas not all ; they were com¬
missioned to preach the gospel to every' creature, to
disciple all nations. But here is an insuperable
difficulty at the threshold ; How shall they master
the several languages so as to speak intelligibly to
all nations ? It will be the work of a man’s life to
Vol. VI. — C
learn their languages. And therefore to prove that
Christ could give authority to preach to the nations,
he gives ability to preach to them in their own lan¬
guage. And it should seem, that this was the ac¬
complishment of that promise which Christ made
to his disciples, (John 14. 12.) Greater works than
these shall ye do. For, this may well be reckoned,
all things considered, a greater work than the mi¬
raculous cures Christ wrought ; Christ himself did
not speak with other tongues, nor did he enable his
disciples to do it while he was with them ; but it was
the first effect of the pouring out of the Spirit upon
them. And Archbishop Tillotson thinks it proba¬
ble, that if the conversion of infidels to Christianity
were now sincerely and vigorously attempted by
men of honest minds, God would extraordinarily
countenance such an attempt with all fitting assist¬
ance, as he did the first publication of the gospel.
5. And there were dwelling at Jerusalem
Jews, devout men, out of every nation un¬
derheaven. 6. Now when this was noised
abroad, the multitude came together, and
were confounded, because that every man
heard them speak in his own language. 7.
And they were all amazed and marvelled,
saying one to another, Behold, are not all
these which speak, Galileans ? 8. And
how hear we every man in our own tongue,
wherein we were born ? 9. Parthians, and
Medes, and Elamites, and the dwellers in
Mesopotamia, and in Judea, and Cappa¬
docia, in Pontus, and Asia, 10. Phrygia,
and Pamphylia, in Egypt, and in the parts
of Libya about Cyrene, and strangers of
Rome, Jews and proselytes, 1 1 . Cretes and
Arabians, we do hear them speak in our
tongues the wonderful works of God. 12
And they were all amazed, and were in
doubt, saying one to another, What mean-
eth this ? 1 3. Others mocking said, These
men are full of new wine.
We have here an account of the public notice that
was taken of this extraordinary gift, with which the
disciples were all on a sudden endued. Observe,
I. The great concourse of people that there was
now at Jerusalem ; it should seem, more than usually
was at the feast of pentecost. There were dwelling
or abiding at Jerusalem, Jews that were devout men,
disposed to religion, and that had the fear of God
before their eyes, (so the word properly signifies, )
some of them proselytes of righteousness, that were
circumcised, and admitted members of the Jewish
church, others only proselytes of the gate, that for¬
sook idolatry, and gave up themselves to the wor¬
ship of the true God, but not to the ceremonial law ;
some of those there were at Jerusalem now, out of
every nation under heaven, whither the Jews were
dispersed, or from whence proselytes were come.
The expression is hyperbolical, denoting that there
were some from most of the then known parts of
the world ; as much as ever Tyre was, or London is,
the rendezvous of trading people from all parts,
Jerusalem at that time was of religious people from
all parts. Now,
1. We may here see what were some of those
countries whence those strangers came; (v. 9, 11.)
some from the eastern countries, as the Parthians,
Medes, Elamites, and dwellers in Mesopotamia, the
posterity of Shem ; from thence we come in order
to Judea, which ought to be mentioned, because*
18
THE ACTS, II.
though the language of them in Judea- was the same
with that which the disciples spake, yet, before,
they spake it with the north-country tone and dia¬
lect, ( Thou art a Galilean, and thy speech bewrays
thee,) but now they spake it as fine as the inhabi¬
tants of Judea themselves did*. Next come the in¬
habitants of Cappadocia, Pontus, and that countiy
about Propontis, which was particularly called Asia,
and these were the countries in which those stran-
?ers were scattered, to whom St. Peter writes, 1
et. 1. 1. Next come the dwellers in Phrygia and
Pamphylia, which lay westward, the posterity of
Japhet, as were also the strangers of Rome ; there
were some also that dwelt in the southern parts of
Egypt, in the parts of Libya about Cyrene ; there
were also some from the island of Crete, and some
from the deserts of Arabia ; but they were all either
Jews originally, dispersed into those countries ; or
proselytes to the Jewish religion, but natives of those
countries. Dr. Whitby observes, that the Jewish
writers about thistime,.as Philo-and Josephus, speak
of the Jews as dwelling every where through the
whole earth; and that there is not a people upon
earth among whom some Jews do not inhabit.
2. We may inquire, what brought all those Jews
and proselytes together to Jerusalem at this time?
not to make a transient visit thither to the feast of
pentecost, for they are said to dwell there; they
took lodgings there, because there was at this time
a general expectation of the appearing of the Mes¬
siah ; for Daniel’s weeks were just now expired, the
sceptre was departed from Judah, it was then gene¬
rally thought that the kingdom of God should im¬
mediately afifiear, Luke 19. 11. This brought those
who were most zealous and devout to Jerusalem, to
sojourn there, that they might have an early share
in the kingdom of the Messiah, and the blessings of
that kingdom.
II. The amazement which these strangers were
seized with, when they heard the disciples speak in
their own tongues. It should seem, the disciples
spake in various languages, before the people of
those languages came to them ; for it is intimated,
( v . 6.) that the spreading of the report of this abroad
was it that brought the multitude together, especially
those of different countries, who seem to have been
more affected with this work of wonder than the in¬
habitants of Jerusalem themselves.
1. They observe that the speakers are all Gali¬
leans, that know no other than their mother tongue ;
(y. 7.) they are despicable men, from whom no¬
thing learned or polite is to be expected. God
chose the weak and foolish things of the world to
confound the wise and mighty. Christ was thought
to be a Galilean, and his disciples really were so ;
unlearned and ignorant men.
2. They acknowledged that they spake intelligi¬
bly and readily their own language, (which they
were the most competent judges of,) so right and
exact, that none of their own countrymen could
speak it better; IVe hear every man in our own
tongue wherein we were born ; (v. 8. ) that is, we
hear one or other of them speak our native lan¬
guage. The Parthians hear one of them speak their
language, the Medes hear another of them speak
theirs; and so of the rest, v. 11. We do hear them
sjieak in our tongues the wonderful works of God.
Their respective languages were not only unknown
at Jerusalem, but, probably, despised and under¬
valued, and therefore it was not only a surprise, but
a pleasing surprise, to them to hear the language of
their own country spoken, as it naturally is to those
that are strangers in a strange land.
(1.) The things they heard the apostles discourse
of, were the wonderful works of God, fj.tya.xu*. t«
♦ This is far more ingenious than probable.— Ed.
0t« — Plagnalia Dei — the great things of God. It is
probable that the apostles spake of Christ, and re
demption by him, and the grace of the gospel ; these
are indeed the great things of God, which will be
for ever marvellous in our eyes.
(2. ) They heard them both praise God for these
great things and instruct the people concerning these
things, in their own tongue, according as they per
ceived the language of their hearers, or those that
inquired of them, to be. Now though, perhaps, by
dwelling some time at Jerusalem, they were got to
be so much masters of the Jewish language, that
they could have understood the meaning of the dis¬
ciples, if they had spoken that language, yet, [1.]
This was more strange, and helped to convince their
judgment, that this doctrine was of God ; for tongues
were for a sign to them that believed not, 1 Cor.
14. 22. [2.1 It was more kind, and helped to en¬
gage their affections, as it was a plain indication of
the favour intended to the Gentiles, and that the
knowledge and worship of God should no longer be
confined to the Jews, but the partition-wall should
be broken down : and this is to us a plain intimation
of the mind and will of God, that the sacred records
of God’s wonderful works should be preserved by
all nations in their own tongue ; that the scriptures
should be read, and public worship performed, ir
the vulgar languages of the nations.
3. They wonder at it, and look upon it as an asto
nishing thing ; (v. 12.) They were all amazed, they
w.ere in an ecstasy, so the word is ; and they were
in doubt what the meaning of it was, and whether it
was to introduce the kingdom of the Messiah, which
they were big with the expectation of ; they asked
themselves and one another t) civ btKci rSro iiv*i —
Quid hoc sibi vult? — What is the tendency of this ?
Surely it is to dignify, and so to distinguish, these
men as messengers from heaven ; and therefore,
like Moses at the bush, they will turn aside, and see
this great sight.
III. The scorn which some made of it, who were
natives of Judea and Jerusalem, probably the Scribes
and Pharisees, and chief priests, who always resist¬
ed the Holy Ghost ; they said, These men are full
of new wine, or sweet wine ; they have drunk too
much this festival-time, v. 13. Not that they were
so absurd as to think that wine in the head would
enable men to speak languages which they never
learned ; but these, being native Jews, knew not, as
the others did, that these were really the languages
of other nations, and therefore took what they said
to be gibberish and nonsense, such as drunkards,
those fools in Israel, sometimes talk. As when they
resolved not to believe the fnger of the Spirit in
Christ’s miracles, they turned off with this, “ He
casteth out devils by compact with the prince of the
devils ;” so when they resolved not to believe the
voice of the Spirit in the apostles’ preaching, they
turned it off with this, These men are full of new
wine. And if they called the Master of the house
a wine-bibber, no marvel if they so call them of his
household.
14. But Peter, standing up with the
eleven, lifted up his voice, and said unto
them, Ye men of Judea, and all ye that
dwell at Jerusalem, be this known unto
you, and hearken to my words: 15. For
these are not drunken, as ye suppose, see¬
ing it is but the third hour of the day. 16.
But this is that which' was spoken by the
prophet Joel ; 1 7. And it shall come to
pass in the last days, saith God, I will pour
out of my Spirit upon all flesh : and your
THE ACTS, II 19
sons and your daughters shall prophesy, and
your young men shall see visions, and your
old men shall dream dreams : 18. And on
my servants and on my handmaidens I will
pour out in those days of my Spirit ; and
they shall prophesy : 1 9. And I will shew
wonders in heaven above, and signs in the
earth beneath ; blood, and fire, and vapour
of smoke : 20. The sun shall be turned
into darkness, and the moon into blood, be¬
fore that great and notable day of the Lord
come : 21. And it shall come to pass, that
whosoever shall call on the name of the
Lord shall be saved. 22. Ye men of Israel,
hear these words: Jesus of Nazareth, a
man approved of God among you by mira¬
cles and wonders and signs, which God did
by him in the midst of you, as ye yourselves
also know : 23. Him, being delivered by
the determinate counsel and foreknowledge
of God, ye have taken, and by wicked ,
hands have crucified and slaiu : 24. Whom
God hath raised up, having loosed the pains
of death : because it was not possible that
he should be holden of it. 25. For David
speaketh concerning him, I foresaw the
Lord always before my face, for he is on
my right hand, that I should not be moved :
26. Therefore did my heart rejoice, and my
tongue was glad ; moreover also my flesh
shall rest in hope : 27. Because thou wilt
not leave my soul in hell, neither wilt thou
suffer thine Holy One to see corruption.
28. Thou hast made known to me the ways
of life ; thou shalt make me full of joy with
thy countenance. 29. Men and brethren,
let me freely speak unto you of the patri¬
arch David, that he is both dead and buried,
and his sepulchre is with us unto this day.
30. Therefore being a prophet, and know¬
ing that God had sworn with an oath to
him, that of the fruit of his loins, according
to the flesh, he would raise up Christ to sit
on his throne; 31. He seeing this before
spake of the resurrection of Christ, that his
soul was not left in hell, neither his flesh did
see corruption. 32. This Jesus hath God
raised up, whereof we all are witnesses.
33. Therefore being by the right hand of
God exalted, and having received of the
Father the promise of the Holy Ghost, he
hath shed forth this, which ye now see and
hear. 34. For David is not ascended into
the heavens: but he saith himself, The
Lord said unto my Lord, Sit thou on my
right hand, 35. Until I make thy foes thy
footstool. 36. Therefore let all the house
of Israel know assuredly, that God hath
made that same Jesus, whom ye have cru¬
cified, both Lord and Christ.
We have here the first fruits of the Spirit in the
sermon which Peter preached immediately, direct
ed, not to those of other nations in a strange lan¬
guage, (we are not told what answer he gave to
those that were amazed, and said, What meaneth
this? ) but to the Jews in the vulgar language, even
to them that mocked, for he begins with the notice
of that, (y. 15.) and addresses his discourse (v. 14.)
to the men of Judea and inhabitants of Jerusalem ;
but we have reason enough to think that the other
disciples continued to speak to those who understood
them, (and therefore flocked about them,) in the
languages of their respective countries, the wonder¬
ful works of God. And it was not by Peter’s
preaching only, but that of all, or most, of the rest
of the hundred and twenty, that three thousand souls
were that day converted, and added to the church ;
but Peter’s sermon only is recorded, to be an evi¬
dence for him that he was thoroughly recovered
from his fall, and thoroughly restored to the divine
favour ; he that had sneakingly denied Christ, now
as courageously confesses him. Observe,
I. His introduction or preface, wherein he craves
the attention of the auditory, or dfemands it rather ;
Peter stood up (y. 14.) to shew that he was not
drunk, with the eleven, who concurred with him in
what he said, and, probably, in their turns spake
likewise to the same purport ; they that were of
greatest authority, stood up to speak to the scoffing
Jews, and to confront those who contradicted and
blasphemed, but left the seventy disciples to speak to
the willing proselytes from other nations, who were
not so prejudiced, in their own language. Thus
among Christ’s ministers, some of greater gifts are
called out to instruct those that oppose themselves,
to take hold of sword and spear ; others of meaner
abilities are employed in instructing those that re¬
sign themselves, and to be vine-dressers and hus¬
bandmen. Peter lifted up his voice, as one that was
both well assured of, and much affected with, what
he said, and was neither afr?.id nor ashamed to own
it. He applied himself to the men of Judea, avJW
ltsioLioi — the men that were Jews ; so it should be
read ; “ And you especially that dwell at Jerusalem,
who were accessary to the death of Jesus, be this
known unto you, which you did not know before,
and which you are concerned to know now, and to
hearken to my words, who would draw you to Christ,
and not to the words of the Scribes and Pharisees,
that would draw you from him. My Master is gone,
whose words you have often heard in vain, but shall
hear no more as you have alone, but he speaks to
you by us ; hearken now to our words.”
II. His answer to their blasphemous calumny ; (i>.
15.) “ These men are not drunken, as you suppose.
These disciples of Christ, that now speak with other
tongues, speak good sense, and know what they say,
and so do these they speak to, who are led by their
discourses into the knowledge of the wonderful works
of God, You cannot think they are drunk, for it is
but the third hour of the day nine of the clock in
the morning ; and before that time, on the sabbaths
and solemn feasts, the Jews did not use to eat or
drink : nay, ordinarily they that are drunk, are
drunk in the night, and not in the morning ; those
are besotted drunkards indeed, who, when they are
awake, presently seek it yet again, Prov. 23. 35.
III. His account of the miraculous effusion of the
Spirit, which is designed to awaken them all to em¬
brace the faith of Christ, and to join themselves to
his church. T wo things he resolves it into — that it
was the fulfilling of the scripture, and the fruit of
Christ’s resurrection and ascension, and, conse¬
quently, the proof of both.
1. That it wras the accomplishment of the prophe¬
cies of the Old Testament, which related to the
kingdom of the Messiah, and therefore an evidence
20
THE ACTS, II.
that that kingdom is come, and the other predictions
of it are fulfilled. He specifies one, that of the pro¬
phet Joel, ch. 2. 28. It is observable, that though
Peter was Jilled with the Holy Ghost, and spake with
tongues as the Spirit gave him utterance, yet he did
not set aside the scriptures, nor think himself above
them ; nay, much of his discourse is quotation out of
the Old Testament, to which he appeals, and with
which he proves what he says. Christ’s scholars ne¬
ver learn above their Bible ; and the Spirit is given
not to supersede the scriptures, but to enable us to
understand and improve the scriptures. Observe,
(1.) The text itself that Peter quotes, v. 17 — 21.
It refers to the last days, the times of the gospel,
which are therefore called the last days, because the
dispensation of God’s kingdom among men, which
the gospel sets up, is the last dispensation of divine
grace, and we are to look for no other than the con¬
tinuation of that to the end of time. Or, in the last
days, that is, a great while after the ceasing of pro¬
phecy in the Old Testament church. Or, in the day
immediately preceding the destruction of the Jewish
nation, in the last days of that people, just before
that great and notable day of the Lord, spoken of,
x'. 20. “It was prophesied of and promised, and
therefore you ought to expect it, and not to be sur¬
prised at it ; to desire it, and bid it welcome, and
not to dispute it, as not worth taking notice of.”
The apostle quotes the whole paragraph, for it is
good to take the scripture entire ; now it was fore¬
told,
[1.] That there should be a more plentiful and
extensive effusion of the Spirit of grace from on high
than had been ever yet. The prophets of the Old
Testament had been filled with the Holy Ghost, and
it was said of the people of Israel, that God gave
diem his good Spirit to instruct them, Neh. 9. 20.
But now the Spirit shall be poured out, not only upon
the Jews, but upon all fiesh, Gentiles as well as
Jews ; though yet Peter himself did not understand
it so, it appears, ch. 11. 17. Or, upon all fiesh, that
is, upon some of all ranks and conditions of men.
The Jewish doctors taught, that the Spirit came only
upon wise and rich men, and such as were of the seed
of Israel; but God will not tie himself to their
rules.
[2. ] That the Spirit should be in them a Spirit of
prophesy ; by the Spirit they should be enabled to
foretell things to come, and to preach the gospel to
every creature. This power shall be given without
distinction of sex ; not only your sons, but your
daughters shall prophesy ; without distinction of
age, both your young men and your old men shall
see visions, and dream dreams, and in them receive
divine revelations, to be communicated to the
church ; and without distinction of outward condi¬
tion, even the servants and handmaids shall receive
of the Spirit, and shall prophesy, (y. 18.) or, in ge¬
neral, men and women, whom God calls his servants
and his handmaids. In the beginning of the age of
prophesy in the Old Testament, there were schools
of the prophets, and, before that, the Spirit of pro¬
phecy came upon the elders of Israel that were ap¬
pointed to the government ; but now the Spirit shall
be poured out upon persons of inferior rank, and
such as were not brought up in the schools of the
prophets, for the kingdom of the Messiah is to be
purely spiritual. The mention of the daughters {v.
17.) and the handmaidens (v. 18.) would make one
think that the women which were taken notice of,
( rh . 1. 14.) received the extraordinary gifts of the
Holi/ Ghost, as well as the men. Philip, the evan¬
gelist, had four daughters who did prophesy, ( ch .
21. 9.) and therefore St. Paul, finding abundance of
the gifts both of tongues and prophesy in the church
of Corinth, saw it needful to prohibit women’s use
of those gifts in public, 1 Cor. 14. 26, 34.
[3.] That one great thing which they should pro¬
phesy of should be the judgments that were coming
upon the Jewish nation, for this was the chief thing
that Christ himself had foretold (Matt. 24.) at his
entrance into Jerusalem, (Luke 19. 41. ) and when he
was going to die ; (Luke 23. 29. ) and these judg
ments were to be brought upon them, to punish
them for their contempt of the gospel, and their op¬
position to it, though it came to them thus proved.
They that would not submit to the power of God’s
grace in this wonderf ul effusion of his Spirit, should
fall and lie under the pourings out of the vials of his
wrath. They shall break, that will not bend.
First, The destruction of Jerusalem, which was
about forty years after Christ’s death, is here called
that great and notable day of the Lord, because it
put a final period to the Mosaic economy ; the Le-
vitical priesthood and the ceremonial law were
thereby for ever abolished and done away. The
desolation itself was such as was never brought upon
any place or nation, either before or since. It was
the day of the Lord, for it was the day of his ven¬
geance upon that people for crucifying Christ, and
persecuting his ministers ; it was the year of recom¬
penses for that controversy ; yea, and for all the
blood of the saints and martyrs, from the blood of
righteous Abel, Matt. 23. 35. It was a little day of
judgment ; it was a notable day : in Joel it is called
a terrible day, for so it was to men on earth ; but
here Wtour*, (after the Seventy, shews) a glorious,
illustrious day, for so it was to Christ in heaven, it
was the epiphany, his appearing, so he himself
spake of it, Matt. 24. 30. The destruction of the
Jews was the deliverance of the Christians, that were
hated arid persecuted by them ', and therefore that
day was often spoken of by the prophets of that time,
for the encouragement of suffering Christians, that
the Lord was at hand, the coming of the Lord drew
nigh, the Judge stood before the door, James 5. 8, 9.
Secondly, The terrible presages of that destruc¬
tion are here foretold ; There shall be wonders in
heaven above, the sun turned into darkness, and the
moon into blood; and signs too in the earth beneath,
blood and fire. Josephus, in his preface to his his¬
tory of the wars of the Jews, speaks of the signs and
prodigies that preceded them, terrible thunders,
lightnings and earthquakes ; there was a fiery comet
that hung over the city for a year, and a flaming
sword was seen pointing down upon it ; a light shone
upon the temple and the altar at midnight, as if it
had been noon-day. Dr. Lightfoot gives another
sense of these presages ; The blood of the So?i of
God, the fire of the Holy Ghost now appearing, the
vapour of the smoke in which Christ ascended, the
sun darkened, and the moon made blood, at the time
of Christ’s passion, were all loud warnings given to
that unbelieving people to prepare for the judgments
coming upon them. Or, it may be applied, and very
fitly, to the previous judgments themselves, by
which that desolation was brought on. The blood
points at the wars of the Jews with the neighbouring
nations, with the Samaritans, Syrians, and Greeks,
in which abundance of blood was shed, as there was
also in their civil wars, and the struggles of the sedi¬
tious, (as they called them,) which were very bloodv ;
there was no peace to him that went out, or to him
that came in. The fire and vapour of smoke, here
foretold, literally came to pass in the burning of
their cities, and towns, and synagogues, and temple
at last. And this turning of the sun into darkness,
and the moon into blood, speaks the dissolution of
their government, civil and sacred, and the extin
guishing of all their lights.
Thirdly, The signal preservation of the Lord’s
people is here promised; (v. 21.) IVhosoever shall
call upon the name of the Lord Jesus, (which is the
description of a trvie Christian, 1 Cor. 1. 2.) shall be
21
THE ACTS, II.
saved, shall escape that judgment, which shall be a
type and earnest of everlasting salvation. In the
destruction of Jerusalem by the Chaldeans, there
was a remnant sealed to be hid in the day of the
Lord’s anger ; and in the destruction by the Romans
not one Christian perished. They that distinguish
themselves by singular piety, shall be distinguished
by special preservation. And observe, the saved
remnant are described by this, that they are a pray¬
ing people ; they call on the name of the Lord ;
which intimates that they are not saved by any merit
or righteousness of their own, but purely by the fa¬
vour of God, which must be sued out by prayer. It
is the name of the Lord which they call ufion, that
is their strong tower.
(2. ) The application of this prophecy to the pre¬
sent event ; (z>. 16.) This is that which was sfioken
by the prophet Joel ; it is the accomplishment of
that, it is the full accomplishment of it. This is that
effusion of the Spirit upon all flesh, which should
come, and we are to look for no other, no more than
we are to look for another Messiah ; for as our Mes¬
siah ever lives in heaven, reigning and interceding
for his church on earth ; so this Spirit of grace, the
Advocate, or Comforter, that was given now, ac¬
cording to the promise, will, according to the same
promise, continue with the church on earth to the
end, and will work all its works in it and for it, and
every member of it, ordinary and extraordinary, by
the means of the scriptures and the ministry.
2. That it was the gift of Christ, and the product
and proof of his resurrection and ascension. From
this gift of the Holy Ghost, he takes occasion to
preach unto them Jesus ; and this part of his ser¬
mon he introduces with another solemn preface ;
(t>. 22.) “ Ye men of Israel, hear these words. It is
a mercy that ye are within hearing of them, and it
is your duty to give heed to them. ” Words concern¬
ing Christ should be acceptable words to the men
of Israel. Here is,
(1.) An abstract of the history of the life of Christ,
v. 22. He calls him Jesus of JVazareth, because by
that name he was generally known, but (which was
sufficient to roll away that reproach) he was a Alan
approved of God among you, censured and con¬
demned by men, but approved of God ; God testi¬
fied his approbation of his doctrine by the power he
gave him to work miracles: a man marked out by
God ; so Dr. Hammond reads it ; “signalized, and
made remarkable among you that now hear me ;
he was sent to you, set up, a glorious Light in your
land ; you yourselves are witnesses, how he became
famous by miracles, wonders, and signs, works
above the power of nature, out of its ordinary course,
and contrary to it, which God did by him ; that is,
which he did by that divine power, with which he
was clothed, and in which God plainly went along
with him ; for no man could do such works, unless
God were with him.” See what a stress Peter lays
upon Christ’s miracles ! [1. ] The matter of fact was
not to be denied ; “ They were done in the midst of
you, in the midst of your country, your city, your
solemn assemblies, as ye yourselves also know. Ye
have been eye-witnesses of his miracles ; I appeal to
yourselves, whether ye have any thing to object
against them, or can offer any thing to disprove
them.” [2.] The inference from them cannot be
disputed ; the reasoning is as strong as the evidence;
if he did those miracles, certainly God approved
him, declared him to be, what he declared himself
to be, the Son o f God, and the Saviour of the world ;
for the God of truth would never set his seal to a
lie.
(2.) An account of his death and sufferings, which
they were witnesses of also but a few weeks ago ;
and this was the greatest miracle of all, that a Alan
approved of God should thus seem to be abandoned
of him ; and a Man thus approved among the peo¬
ple, and in the midst of them, should be thus aban¬
doned by them too ! But both these mysteries are
here explained, (u. 23. ) and his death considered,
[1.] As God’s act ; and in him it was an act of
wonderful grace and wisdom. He delivered him to
death ; not only permitted him to be put to death,
but gave him up, devoted him ; this is explained
Rom. 8. 32. He delivered him up for us all. And
yet he was approved of God, and there was nothing
in this that signified the disapproving of him ; for it
was done by the determinate counsel and foreknow¬
ledge of God, in infinite wisdom, and for holy ends,
which Christ himself concuri’ed in, and in the means
leading to them. Thus divine justice must be satis¬
fied, sinners saved, God and man brought together
again, and Christ himself glorified. It was not only
according to the will -of God, but according to the
counsel of his will, that he suffered and died ; ac¬
cording to an eternal counsel, which could not be
altered. This reconciled him to the cross, Father,
thy will be done ; and Father, glorify thy name ; let
thy purpose take effect, and let the great end of it
be attained.
[2. ] As the people’s act ; and in them it was an
act of prodigious sin and folly ; it was fighting
against God, to persecute one whom he approved
as the Darling of heaven ; and fighting against their
own jnercies, to persecute one that was the greatest
Blessing of this earth. Neither God’s designing it
from eternity, nor his bringing good out of it to eter¬
nity, would m the least excuse their sin ; for it was
their voluntary act and deed, from a principle mo¬
rally evil ; and therefore they were wicked hands
with which ye have crucified and slain him. It is
probable that some of those were here present, who
had cried, Crucify him, crucify him ; or had been
otherwise aiding and abetting in the murder ; and
Peter knew it. However, it was justly looked upon
as a national act, because done both by the vote of
the great council and by the voice of the great
crowd. It is a rule, Refertur ad universos quod
publice fit per majorem partem — We attribute to
all, that which is done publicly by the greater part.
He charges it particularly on them as parts of the
nation on which it would be visited, the more ef¬
fectually to bring them to faith and repentance, be¬
cause that was the only way to distinguish them
selves from the guilty, and discharge themselves
from the guilt.
(3.) An attestation of his resurrection, which ef
fectually wiped away the reproach of his death ; ( v
24.) Whom God raised up; the same that delivered
him to death, delivered him from death, and there¬
by gave a higher approbation of him than he had
done by any other of the signs and wonders wrought
by him, or by all put together. This therefore he
insists most largely upon.
[1.] He describes his resurrection; God loosed
the bands of death, because it was impossible, that he
should be holden of it; Mime — the sorrows of death ;
the word is used for travailing pains ; and some
think it signifies Mr trouble and agony of his soul, in
which it was exceeding sorrovjful, even to the death ;
from these pains and sorrows of soul, this travail of
soul, the Father loosed him, when at his death, he
said, It is finished. Thus Dr. Goodwin understands
it : “ Those terrors which made Hemah*s soul lie
like the slain, (Ps. 88. 15.) these had hold of Christ;
but he was too strong for them, and broke through
them ; this was the resurrection of his soul, (and it
is a great thing to bring a soul out of the depths of
spiritual agonies,) this was not leaving his soul in
hell; as that which follows, that he should not see
corruption, speaks of the resurrection of his body ;
and both together make up the great resurrection .”
Dr. Lightfont gives another sense of this : “ Having
2 2
THE ACTS, II.
aissolved the pains of aeath, in reference to all that
believe in him, God raised up Christ, and by his re¬
surrection broke all the power of death, and de¬
stroyed its pangs upon his own people. He has
abolished death, has altered the property of it, and
because it was not possible that he should be long
holden of it, it is not possible that they should be for
ever holden. ” But most refer this to the resurrec¬
tion of Christ’s body. And death, (says Mr. Bax¬
ter, ) as a separation between soul and body, is by
privation a penal state, though not dolorous by po¬
sitive evil. But Dr. Hammond shews, that the
Septuagint, and from them the apostle here, uses
the word for cords and bands, (as Ps. 18. 4. ) to
which the metaphor of loosing and being held best
agree. Christ was imprisoned for our debt, was
thrown into the bands of death ; but divine justice
being satisfied, it was not possible he should be de¬
tained there, either by right or by force ; for he had
life in himself, and in his own power, and had con¬
quered the prince of death.
[2. ] He attests the truth of his resurrection ; ( v .
32. ) God hath raised him up, whereof we are all wit¬
nesses ; we apostles, and other our companions, that
were intimately acquainted with him before his
death, were intimately conversant with him after
his resurrection, did eat and drink with him. They
received power, by the descent of the Holy Ghost
upon them, on purpose that they might be skilful,
faithful, and courageous witnesses of this thing, not¬
withstanding their being charged by his enemies as
having stolen him away.
[3.] He shewed it to be the fulfilling of the scrip¬
ture, and, because the scripture had said that he
must rise again before he saw corruption, therefore
it was impossible that he should be holden by death
and the grave ; for David speaks of his being raised,
so it comes in, v. 25. The scripture he refers to, is
that of David, (Ps. 16. 8 — 11.) which, though in
part applicable to David as a saint, yet refers chiefly
to Jesus Christ, of whom David was a type. Here is,
First, 'l'he text quoted at large, (v. 25 — 28.) for
it was all fulfilled in him, and shews us,
1. The constant regard that our Lord Jesus had to
his Father in his whole undertaking ; I foresaw the
Lord before me continually. He set before him his
Father’s glory as his end in all ; foresaw that his
sufferings would redound abundantly to the honour
of God, and would issue in his own joy ; these were
set before him, and these he had an eye to, in all he
did and suffered ; and with the prospect of these he
was borne up and carried on, John 13. 31, 32. — 17.
4, 5.
2. The assurance he had of his Father’s presence
and power going along with him ; “ He is on my
right hand, the hand of action, strengthening, guid¬
ing, and upholding that, that I should not be moved,
or driven off from my undertaking, notwithstanding
the hardships I must undergo this was an article
of the covenant of redemption; (Ps. 89. 21.) With
him my hand shall be established, my arm also shall
strengthen him ; and therefore he is confident the
work shall not miscarry in his hand. If God be at
our right hand, we shall not be moved.
3. The cheerfulness with which our Lord Jesus
went on in his work, notwithstanding the sorrows he
was to pass through ; “ Being satisfied that I shall
not be moved, but the good pleasure of the Lord
shall prosper in my hand, therefore doth my heart
rejoice, and my tongue is glad,' and the thought of
my sorrow is as nothing to me.” Note, It was a
constant pleasure to our Lord Jesus to look to the end
of his work, and to be sure that the issue would be
glorious ; so well pleased was he with his undertak¬
ing, that it does his heart good to think how the is¬
sue would answer the design ! He rejoiced in spirit,
Luke 10. 21. My tongue was glad. In the psalm
it is, My glory rejoiceth ; which intimates, that our
tongue is our glory, the faculty of speaking is an
honour to us, and never more so, than when it is em¬
ployed in praising God. Christ’s tongue was glad,
for when he was just entering upon his sufferings, in
the close of his last supper, he sang a hymn.
4. The pleasing prospect he had of the happy is¬
sue of his death and sufferings ; this was it that car¬
ried him, not only with courage, but with cheerful¬
ness, through them ; he was putting off the body,
but my flesh shall rest ; the grave shall be to the
body, while it lies there, a bed of repose, and hope
shall give it a sweet repose ; it shall rest in hope, on,
that thou wilt not leave my soul in hell; what fol¬
lows is the matter of his hope, or assurance rather :
(1.) That the soul shall not continue in a state of
separation from the body ; for, beside that that is
some uneasiness to a human soul made for its body,
it would be the continuance of death’s triumph over
him who was in truth a Conqueror over death ;
“ Thou wilt not leave my soul in hell;” (in hades,
in the invisible state, so hades properly signifies ;)
“but, though thou suffer it for a time to remove
thither, and to remain there, yet thou wilt remand
it ; thou wilt not leave it there, as thou dost the souls
of other men.”
(2.) That the body shall lie but a little while in the
grave ; Thou wilt not suffer thy Holy One to see cor¬
ruption ; the body shall not continue dead so long,
that it should begin to putrefy, or become noisome ;
and therefore it must return to life, on, or before, the
third day after its death. Christ was God’s Holy
One, sanctified and set apart to his service in the
work of redemption ; he must die, for he must be
consecrated by his own blood;' but he must not see
corruption, for his death was to be unto God of a
sweet smelling savour. This was typified by the
law concerning the sacrifices, that no part of the
flesh of the sacrifices which was to be eaten, should
be kept till the third day, for fear it should see cor¬
ruption, and begin to putrefy. Lev. 7. 15 — 18.
(3.) That his death and sufferings should be. not
to him only, but to all his, an inlet to the blessed im¬
mortality ; “ Thou hast made known to me the ways
of life, and by me made them known to the world,
and laid them open.” When the Father gave to the
Son to have life in himself, a power to lay down his
life, and to take it again, then he shewed him the
ways of life, both to and fro : the gates of death
were opened to him, and the doors of the shadow of
death, (Job 38. 17.) to pass and repass through them,
as his occasions led him, for man’s redemption.
(4.) That all his sorrows and sufferings should
end in perfect and perpetual felicity ; Thou shall
make me full of joy with thy countenance. The
reward set before him, was, joy, a fulness of joy,
and that in God’s countenance, in the countenance
he gave to his undertaking, and to all those, for his
sake, that should believe in him. The smiles with
which the Father received him, when, at his ascen¬
sion, he was brought to the Ancient of days, filled
him with joy unspeakable : and that is the joy of
our Lord, into which all his shall enter, and in which
they shall be for ever happy.
Secondly, The comment upon this text, especially
so much of it as relates to the resurrection of Christ.
He addresses himself to them with a title of respect.
Men and brethren, v. 29. “You are men, and
therefore should be ruled by reason ; you are breth¬
ren, and therefore should take kindly what is said
to you by one who, being nearly related to you, is
heartily concerned for you, and wishes you well.
Now, give me leave freely to speak to you concern¬
ing the patriarch David, and let it be no offence to
you, if I tell you, that David cannot be understood
here as speaking of himself, but of the Christ to
come.” David is here called a patriarch, because
23
THE ACTS, II.
he wus the father of the royal family, and a man of
great note and eminency in his generation, and
whose name and memory were justly very precious.
Now when we read that psalm of his, we must con¬
sider,
1. That he could not say that of himself, for he
died, and was buried, and his sepulchre remained in
Jerusalem till now, when Peter spake this, and his
bones and ashes in it; nobody ever pretended that
he had risen, and therefore he could never say of
himself, that he should not see corruption ; for it
was plain he did see corruption. St. Paul urges
this, ch. 13. 35 — 37. Though he was a man after
God’s own heart, yet he went the way of all the
earth, as he saith himself, ( 1 Kings 2. 2. ) both in
death and burial.
2. Therefore certainly he spake it as a prophet,
with an eye to the Messiah, whose sufferings the pro¬
phets testified beforehand, and with them the glory
that should follow ; so did David in that psalm, as
Peter here plainly shews.
(1.) David knew that the Messiah should descend
from his loins, ( v . 30.) that God had sworn to him,
that of the fruit of his loins, according to the flesh,
he would raise up Christ to sit on his throne. He
promised him a Son, the throne of whose kingdom
should be established for ever, 2 Sam. 7. 12. And
it is said, (Ps. 132. 11.) God swore it in truth unm
David. When our Lord Jesus was born, it was pro¬
mised that the Lord God would give him the throne
of his father David, Luke 1. 32. And all Israel
knew that the Messiah was to be the Son of David,
that is, that, according to the flesh, he should be so
by his human nature ; for otherwise, according to
the spirit, and by his divine nature, he was to be
David’s Lord, not his son. God having sworn to
David, that the Messiah, promised to his fathers,
should be his Son and Successor, the Fruit of his
loins, and Heir to his throne, he kept this in view,
in penning his psalms.
(2.) Christ being the Fruit of his loins, and, con¬
sequently, in his loins when he penned that psalm,
(as Levi is said to be in Abraham’s loins, when he
paid tithes to Melchizedek,) if what he says, as in
his own person, be not applicable to himself, (as it
is plain that it is not,) we must conclude it points to
that Son of his that was then in his loins, in whom
his family and kingdom were to have their perfec¬
tion and perpetuity ; and therefore, when he says
that his soul should not be left in its separate state,
nor his flesh see corruption, without doubt he must
be understood to speak of the resurrection of Christ,
v. 31. And as Christ died, so he rose again, according
to the scriptures ; and that he did so, we are witnesses.
3. Here is a glance at his ascension too. As Da¬
vid did not rise from the dead, so neither did he as¬
cend into the heavens, bodily, as Christ did, v. 34.
And further, to prove that when he spake of the
resurrection, he meant it of Christ, he observes that
when in another psalm he speaks of the next step
of his exaltation, he plainly shews that he spake of
another person, and such another as was his Lord ;
(Ps. 110. 1.) The Lord said unto my Lord, when
he had raised him from the dead, “ Sit thou at my
right hand, in the highest dignity and dominion
there ; be thou intrusted with the administration of
the kingdom both of providence and grace ; sit there
as King until I make thy foes either thv friends or
thy footstool,” v. 35. Christ rose from the grave to
rise higher, and therefore it must be of his resur¬
rection that David spake, and not his own, in the
16th Psalm ; for there was no occasion for him to
rise out of his grave, who was not to ascend to heaven.
We now come to the application of this discourse
concerning the death, resurrection, and ascension of
Christ.
1.) This explains the meaning of the present
wonderful effusion of the Spirit in these extraordi¬
nary gifts. Some ot the people had asked, (v. 12.)
: What meaneth this? I will tell you the meaning of
it, says Peter. This Jesus being exalted to the right
hand of God ; so some read it, to sit there ; exalted
by the right hand of God ; so we read it, by his
power and authority, it comes all to one ; and having
received of the Father, to whom he is ascended, the
promise of the Holy Ghost, he hath given what he
received, (Ps. 68. 18.) and hath shed forth this which
you now see and hear ; for the Holy Ghost was to
be given when Jesus was glorified, and not before,
John 7. 39. You see and hear us speak with tongues
that we never learned ; probably, there was an ob¬
servable change in the air of their countenances,
which they saw, as well as heard the change of
their voice and language ; now this is from the
Holy Ghost, whose coming is an evidence that Je¬
sus is exalted, and he has received this gift from the
Father, to confer it upon the church, which plainly
speaks him to be the Mediator or middle Person be¬
tween God and the church. The gift of the Holy
Ghost was, [1.] A performance of divine promises
already made ; here it is called the promise of the
Holy Ghost ; many exceeding great and precious
promises the divine power has given us, but this is
the promise, by way of eminency, as that of the
Messiah had been, and this is the promise that in¬
cludes all the rest; hence God’s giving the Holy
Spirit to them that ask him, (Luke 11. 13.) is his
giving them all good things. Matt. 7. 11. Christ
received the promise of the Holy Ghost, that is, the
promised gift of the Holy Ghost, and has given it
to us ; for all the promises are yea and amen in him.
[2.] It was a pledge of all divine favours further in¬
tended ; what you now see and hear, is but an ear¬
nest of greater things.
(2.) This proves what you are all bound to be¬
lieve, that Christ Jesus is the true Messiah and Sa¬
viour of the world ; this he closes his sermon with,
as the conclusion of the whole matter, the quod erat
demonstrandum — the truth to be demonstrated , ( v .
36.) Therefore let all the house of Israel know as¬
suredly, tliat this truth has now received its full con¬
firmation, and we our full commission to publish it,
That God has made that same Jesus, whom ye have
crucified, both Lord and Christ. They were charged
to tell no man that he was Jesus the Christ, till after
his resurrection; (Matth. 16. 20. — 17. 9.) but now
it must be proclaimed on the house-tops, to all the
house of Israel ; he that has ears to hear, let him
hear it ; it is not proposed as probable, but deposed
as certain ; Let them know it assuredly, and know
that it is their duty to receive it as a faithful saying,
[1.] That God has glorified him whom they have
crucified. This aggravates their wickedness, that
they crucified one whom God designed to glorify ;
and put him to death as a deceiver, who had given
such pregnant proofs of his divine mission : and it
magnifies the wisdom and power of God, that though
they crucified him, and thought thereby to have put
him under an indelible mark of infamy, yet God had
glorified him, and the indignities thev had done him,
served as a foil to his lustre. [2. ] That he has glo¬
rified him to that degree, as to make him both Lord
and Christ : these signify the same ; he is Lord of
all, and he is not a usurper, but is Christ anointed
to be so. He is one Lord to the Gentiles, who had
had lords many ; and to the Jews he is Messiah, which
j includes all his offices. He is the King Messiah, as
I the Chaldee-paraphrast calls him ; or as the angel
to Daniel, Messiah the Prince, Dan. 9. 25. This is
the great truth of the gospel which we are to be¬
lieve, that that same Jesus, the very same that was
crucified at Jerusalem, is he to whom we owe alle-
j giance, and from whom we are to expect protec-
! tion, as Lord and Christ.
THE ACTS, II.
37. Now when they heard this they
were pricked in their heart, and said unto
Peter and to the rest of the apostles, Men
and brethren, what shall we do ? 38. Then
Peter said unto them, Repent, and be bap¬
tized every one of you in the name of Je¬
sus Christ for the remission of sins, and ye
shall receive the gift of the Holy Ghost.
39. For the promise is unto you, and to
your children, and to all that are afar off,
even as many as the Lord our God shall
call. 40. And with many other words did
he testify and exhort, saying, Save your¬
selves from this untoward generation. 41.
Then they that gladly received his word
were baptized: and the same day there
were added unto them about three thousand
souls.
We have seen the wonderful effect of the flouring
^iit of (he Spirit, in its influence upon the preachers
of the gospel. Peter, in all his life, never spake at
the rate that he had done now, with such fulness,
perspicuity, and power. We are now to see ano¬
ther blessed fruit of the flouring out of the Spirit,
in its influence upon the hearers of the gospel ; from
the first delivery of that divine message, it appeared
that there was a divine power going along with it,
and it was mighty, through God, to do wonders;
thousands were immediately brought by it to the
obedience of faith ; it was the rod of God’s strength
sent out "of Zion, Ps. 110. 2, 3. We have here the
first fruits of that vast harvest of souls, which by it
were gathered into Jesus Christ. Come and see, in
these verses, the exalted Redeemer riding forth, in
these chariots of salvation, conquering, and to con¬
quer, Rev. 6. 2.
In these verses we find the word of God, the
means of beginning and carrying on a good work of
grace in the hearts of many, the Spirit of the Lord
working by it. Let us see 'the method of it.
I. They were startled, and convinced, and put
upon a serious inquiry, v. 37. When they heard, or
having heard, having patiently heard Peter out, and
not given him the interruption they had been used
to give to Christ in his discourses, (this was one
good point gained, that they were become attentive
to the word,) they were pricked to the heart, or in
the heart, and, under a deep concern and perplexity,
applied themselves to the preacher with this ques¬
tion, What shall we do? It was very strange that
such impressions should be made upon such hard
hearts all of a sudden ! They were Jews, bred up
m the opinion of the sufficiency of their religion to
save them, had lately seen this Jesus crucified in
weakness and disgrace, and were told by their ru¬
lers that he was a deceiver; Peter had charged
them with having a hand, a wicked hand, in his
death, which was likely to have'exasperated them
against him ; yet, when they heard this plain scrip-
tuml sermon, they were much affected with it.
(h) It put them in pain ; they were pricked in
their hearts- We read of those that were cut to the
heart with indignation at the preacher, ( ch . 7. 54. )
but these were pricked to the heart with indigna¬
tion at themselves for having been accessary to the
death of Christ. Peter, charging it upon them,
awakened their consciences, touched them to the
quick, and the reflection they now made upon it, was
as a sword in their bones, it pierced them as they
had pierced Christ. Note, Sinners, when their eyes
are opened, cannot but be pricked to the heart for
] sin, cannot but experience an inward uneasiness;
this is having the heart rent, (Joel 2. 13.) a broken
and contrite heart, Ps. 51. 17. Those that are truly
sorry for their sins, and ashamedvoT them, and afraid
oT tne consequences of them, are pricked to the
heart. A prick in the heart is mortal, and under
those commotions (says Paul) I died, Rom. 7. 9.
“All my good opinion of myself and confidence in
myself failed me.” j
(2^ It put them upon inquiry. Out of the abund¬
ance of the heart, thus pricked, the mouth spake.
Observe,
(1.) To whom thus they addressed themselves;
to Peter and to the rest of the apostles, some to one
and some to another, to them they opened their
case ; by them they had been convinced, and there¬
fore by them they expect to be counselled and com¬
forted. They do not appeal from them to the Scribes
and Pharisees, to justify them against the apostles’
charge, but apply to them, as owning the charge,
and referring the case to them. They call them
men^-ax\(\ bre±hren, as Peter had called them ; (v.
29.) it is a style of friendship and love, rather than
a title of honour ; “ You are men, look upon us with
humanity ; you are brethren, look upon us with bro¬
therly love.” Note, Ministers are spiritual phy¬
sicians, they should be advised with by those whose
consciences are wounded ; and it is good for people
to be free and familiar with those ministers, as men
and their brethren, who deal for their souls as for
their own.
(2.) What the address is ; What shall we do ?
[1.] They speak as men at a plunge, that did not
know what to do ; in a perfect surprise ; “ Is that
Jesus, whom we have crucified, both Lord and
Christ? Then what will become of us who cruci¬
fied him ? We are all undone!” Note, No way.
of being happy, but by seeing ourselves miserable.
When we find ourselves in danger of being lost for
ever, there is hope of our being made for ever, and
not till then.
[2.] They speak as men at a point, that were re¬
solved to do any thing they shall be directed to, im¬
mediately ; they are not for taking time to consider,
or for adjourning the prosecution of their convic¬
tions to a more convenient season, but desire now to
be told what they must do to escape the misery they
were liable to. Note, Those that are convinced of
sin, would gladly know the way to peace and par¬
don, ch. 9. 6. — i6. 30.
r II. Peter and the apostles direct them in short
what they must do, and what in so doing they might
expect, x>. 38, 39. Sinners convinced must be en¬
couraged ; and that which is broken must be bound
up; (Ezek. 34. 16.) they must be told that though
their case is sad, it is not desperate, there is hope
for-them.
l) He here shews them the course they must
take.
(1.) Repent j that is a plank after shipwreck.
“Let tlie sense of this horrid guilt which you have
brought upon yourselves by putting Christ to death,
awaken you to a penitent reflection upon all your
other sins, as the demand of some one great debt
brings to light all the debts of a poor bankrupt, and
to bitter remorse and sorrow for them. ” This was
the same duty that John the Baptist and Christ had
preached, and now that the Spirit is poured out, it
is still insisted on; “ Repent, repent ; change your
mind, change your way; admit an after-thought.”
(2.) Be baptized every one of you in the name of
Jesus Christ, that is, “ firmly believe the doctrine of
Christ, and submit to his grace and government ;
and make an open solemn profession of this, and
come under an engagement to abide by it, by sub¬
mitting to the ordinance of baptism ; be proselvted
to Christ /nd to his holy religion, and renounce your
THE AC
infidelity. ” They must be baptized in the name of
Jesus Christ. They did believe in the Father and
the Holy Ghost sneaking by the prophets ; but they
must also believe n the name of Jesus, that he is the
Christ, the Messias promised to the F athers ; “ T ake
Jesus for your King, and by baptism swear allegiance
to him ; take Kim for your Prophet, and hear him ;
take him for your Priest, to make atonement for
you which seems peculiarly intended here ; for
they must be baptized in his name for the remission
of sins upon the score of his righteousness. .
(3. ) This is pressed upon each particular person,
every one ofysm ; “Even those of you that have
bemMFTgreatest sinners, if they repent and believe,
fare welcome to'be baptized; and those that think
they have been the greatest saints, have yet need to
repent, and believe, and be baptized. There is grace
I enough in Christ for every one of you, be ye ever so
many, and grace suited to the case of every one. Is¬
rael of old were baptized unto Moses in the camp,
the whole body of the Israelites together, when they
passed through the cloud and the sea, (1 Cor. 10. 1,
2. ) for the covenant of peculiarity was national ; but
now every one of you distinctly must be baptized in
the name of the Lord Jesus, and transact for him-
sglf in this great affair.” See Col. 1. 28.
:2?vHe gives them encouragement to take that
course : . .
(1.) “It shall be for the remission of sins. Re¬
pent of your sin, and it shall'TTot be your ruin ; be
baptized into the faith of Christ, and in truth you
shall be justified, which you could never be by the
law of Moses. Aim at this, and depend upon Christ
for it, and this you shall have. As the cup of the
Lord’s supper is the New Testament in the blood of
Christ for the remission, of sins, so baptism i§ in the
name of Christ for the remission of sins. Be washed,
and you shall be washed.”
(2.) “You shall receive the gift of the Holy Ghost
as well as we; for it is designed fora general blessing:
some of you shall receive these external gifts, and
each of you, if you be sincere in your faith and re¬
pentance, shall receive his internal graces and com¬
forts, shall be sealed with the Holy Spirit of promise.”
Note, All that receive the remission of sins, receive
the gift of the Holy Ghost. All that are justified,
are sanctified.
(3.) “ Your children shall still have, as they have
had, an interest in the covenant, and a title to the
external seal of it. Come over to Christ, to receive
those inestimable benefits ; for the promise of the
remission of sins, and the gift of the Holy Ghost, is
to you and to your children,” v. 39. It was very
express, (Isa. 44. 3.) I will pour my Spirit upon thy
seed. And, (Isa. 59. 21.) My Spirit and my word
shall not depart from thy seed, and thy seed's seed.
When God took Abraham into covenant, he said,
I will be a God to thee, and to thy seed ; (Gen. 17.
7.) and, accordingly, every Israelite had his son cir¬
cumcised at eight days old. Now it is proper for an
Israelite, when he is by baptism to come into a new
dispensation of this covenant, to ask, “ What must
be done with my children ? Must they be thrown
out, or taken in with me?” “Taken in,” (says Pe¬
ter,) “by all means; for the promise, that great
promise, of God’s being to you a God, is as much
to you and to your children now as ever it was. ”
(4. ) “Though the promise is still extended to your
children as it has been, yet it is not, as it has been,
confined to you and them, but the benefit of it is de¬
signed for all that are afar off,” we may add, and
\ their children, for the blessing of Abraham comes
upon the Gentiles, through Jesus Christ, Gal. 3. 14.
Th“ promise had long pertained to the Israelites ;
(Rom. 9. 4.) but now it is sent to those that are afar
off, the remotest nations of the Gentiles, and every
one of them too, all that are afar off. To this gene-
Vol. vi. — D
;TS, II. as
ral the following limitation must refer, even as many
of them, as many particular persons in each nation.
as the Lord our God shall call effectually into the
fellowship of Jesus Christ. Note, God can make
his call to reach those that are ever so far off, and
none come but whom he calls.
III. These directions are followed with a needful
caution ; (y. 40. ) With many other words to the
same purport, did he testify gospel-truths, and ex¬
hort to gospel- duties ; now that the word began to
work he followed it ; he had said much in a little,
(y. 38, 39.) and that which, one would think, in¬
cluded all, and yet he had more to say. When we
have heard those words which have done our souls
good, we cannot but wish to hear more, to hear ma¬
ny more such words. Among other things he said,
(and it should seem inculcated it,) Save yourselves
from this untoward generation. Be ye free from
them. The unbelieving Jews were an untoward ge¬
neration, perverse and obstinate, they walked con¬
trary to God and man, (1 Thess. 2. 15.) wedded to
sin and marked for ruin. Now as to them,
1. “Give diligence to save yourselves from the
ruin, that you may not be involved in that, and may
escape all those things (as the Christians did ;)
“ repent , and be baptized ; and then you shall not
be sharers with them in destruction, whom you
have been sharers with in sin.” O gather not my
soul with sinners.
2. “In order to this, continue not with them in
their sin, persist not with them in infidelity. Save
yourselves, that is, separate yourselves, distinguish
yourselves, from this untoward generation. Be not
rebellious like this rebellious house ; partake not with
them in their sins, that you share not with them in
their plagues.” Note, To separate ourselves from
wicked people, is the only way to save ourselves
from them ; though we thereby expose ourselves to
their rage and enmity, we really save ourselves from
them ; for if we consider whither they are hasten¬
ing, we shall see it is better to have the trouble of
swimming against their stream than the danger of
being carried down their stream. Those that re¬
pent of their sins, and give up themselves to Jesus
Christ, must evidence their sincerity by breaking
off all intimate society with wicked people. De¬
part from me, ye evil doers, is the language of one
that determines to keep the commandments of his
God, Ps. 119. 115. We must save ourselves from
them ; which denotes avoiding them with dread and
holy fear, as we would save ourselves from an ene¬
my’ that seeks to destroy us, or from a house in¬
fected with the plague.
IY. Here is the happy success and issue of this,
v. 41. The Spirit wrought with the word, and
wrought wonders by it. These same persons that
had many of them been eye witnesses of the death
of Christ, and the prodigies that attended it, and
were not wrought upon by them, were yet wrought
upon by the preaching of the word, for that is it
that is the power of God unto salvation.
1. They received the word ; and then onlv the
word does us good, when we do receive it, embrace
it, and bid it welcome. They admitted the convic¬
tion of it, and accepted the offers of it. -
2. Thev gladly received it. Herod heard the
word gladlv, but ’these gladly received it, were not
only glad that they had it to receive, but glad that
by the grace of God they were enabled to receive it,
though it would be a humbling changing word to
them, and would expose them to the enmity of their
countrymen.
3. They were baptized ; believing with the heart,
they made confession with the mouth, and enroll
themselves among the disciples of Christ by m?
sacred rite and ceremony which he had instuuted.
And though Peter had said, “ Be baptized in the
26
THE ACTS, Ii.
name of the Lord Jesus,” (because the doctrine of
Christ was the present tnith,) yet we have reason
to think that, in baptizing them, the whole form
Christ prescribed was used in the name of the rather,
the Son, and the Holy Ghost . Note, Those that
receive the Christian covenant, ought to receive the
Christian baptism.
4. Hereby there were added to the disciples to
the number of about three thousand souls that same
day. All those that had received the Holy Ghost,
had their tongues at work to preach, and their hands
at work to baptize ; for it was time to be busy, when
such a harvest was to be gathered in. The con¬
version of these three thousand with these woids,
was a greater work than the feeding of four or
five thousand with a few loaves. Now Israel began
to multiply after the death of our Joseph. They
are said to be three thousand souls, which word is
generally used for persons when women and chil¬
dren are included with men, as Gen. 44. 21. Give
me the souls, (Gen. 14. 27.) seventy souls, which
intimates that those that were here baptized, . were
not so many men, but so many heads of families, as
with their' children and servants baptized, might
make up three thousand souls. These were added
to them. Note, They who are joined to Christ, are
added to the disciples of Christ, and join with them.
When we take God for our God, we must take his
people to be our people.
42. And they continued steadfastly in
the apostles’ doctrine and fellowship, and
in breaking of bread, and in prayers. 43.
And fear came upon every soul : and many
wonders and signs were done by the apos¬
tles. 44. And all that believed were to¬
gether, and had all things common ; 45.
And sold their possessions and goods, and
parted them to all men, as every man had
need. 46. And they, continuing daily with
one accord in the temple, and breaking
bread from house to house, did eat their
meat with gladness and singleness of heart,
47. Praising God, and having favour with
all the people. And the Lord added to
the church daily such as should be saved.
We often speak of the primitive church, and ap¬
peal to it, and to the history of it ; in these verses
we have the history of the truly primitive church,
of the first days of it, its state of infancy indeed, but,
like that, the state of its. greatest innocence.
I. They kept close to holy ordinances, and abound¬
ed in all instances of piety and devotion, for Christi¬
anity, admitted in the power of it, will dispose the
soul to communion with God in all those ways where¬
in he has appointed us to meet him, and promised
to meet us.
1. They were diligent and constant in their at¬
tendance upon the preaching of the word. They
continued in the apostles’ doctrine, and never dis¬
owned or deserted it ; or, as it may be read, they
continued constant to the apostles’ teaching orinstruc-
tions ; by baptism they were discipled to be taught,
and they were willing to be taught. Note, I hose
who have given up their names to Christ, must make
conscience of hearing his word ; for thereby we give
honour to him, and build up ourselves in our most
holy faith.
2. They kept up the communion of saints. They
continued in fellowship, (v. 42.) and continued daily
with one accord in the temple, v. 46. They not
only had a mutual affection to each other, but a
great deal of mutual conversation with each other ;
they were much together. When they withdrew
from the untoward generation, they did not turn
hermits, but were very intimate with one another,
and took all occasions to meet ; wherever you saw
one disciple, you should see more, like birds of a
feather. See how these Christians love one another.
They were concerned for one another, sympathized
with one another, and heartily espoused one ano¬
ther’s interests. They had fellowship with one
another in religious worship ; they met in the tem¬
ple ; there was their rendezvous ; for joint-fellow¬
ship with God is the best fellowship we can have
with one another, 1 John 1. 3. Observe, (1.) They
were daily in the temple, not only on the days of
the sabbaths and solemn feasts, but on other days,
every day. Worshipping God is to be our daily
work, and where there is opportunity, the oftener
it is done publicly the better. God loves the gates
of Zion, and so must we. (2.) They were with one
accord ; not only no discord or strife, but a great
deal of holy love among them ; and they heartily
joined in their public services. Though they met
with the Jews in the courts of the temple, yet the
Christians kept together by themselves, and were
unanimous in their separate devotions.
3. They frequently joined in the ordinance of the
Lord’s supper ; they continued in breaking of bread,
in celebrating that memorial of their Master’s death,
as those that were not ashamed to own their relation
to, and their dependence upon, Christ and him cru¬
cified. They could not forget the death of Christ,
yet they kept up this memorial of it, and made it
their constant practice, because it was an institution
of Christ, to be transmitted to the succeeding ages
of the church. They broke bread from house to
house ; x.a.r o/xov — house by house ; they did not
think fit to celebrate the eucharist in the temple, for
that* was peculiar to the Christian institutes, and
therefore they administered that ordinance in pri¬
vate houses, choosing such houses of the converted
Christians as were convenient, to which the neigh¬
bours resorted : and they went from one to another
of these little synagogues or domestic chapels, houses
that had churches in them, and there celebrated
the eucharist with those that usually met there to
worship God.
4. They continued in prayer. After the Spirit
was poured out, as well as before, while they were
waiting for him, they continued instant in prayer ;
for prayer will never be superseded till it comes to
be swailowed up in everlasting praise. Breaking
of bread comes in between the word and prayer,
for it has reference to both, and is a help to both.
The Lord’s supper is a sermon to the eye, and a
confirmation of God’s word to us ; and it is an en¬
couragement to our prayers, and a solemn expres¬
sion of the ascent of our souls to God.
5. They abounded in thanksgiving ; were con¬
tinually praising God, v. 47. That should have a
part in every prayer, and not be crowded into a
corner. They that have received the gift of the
Holy Ghost, will be much in praise.
II. They were loving one to another, and very
kind ; their charity was as eminent as their piety,
and their joining together in holy ordinances knit
their hearts to each other, and very much endeared
them to one another.
1. They had frequent meetings for Christian con¬
verse ; (v. 44.) All that believed, were together;
not all those thousands in one place ; (that was im¬
practicable ;) but, as Dr. Lightfoot explains it, they
kept together in several companies or congregations,
according as their languages, nations, or other re
ferencesj brought them and kept them together.
And thus joining together, because it was apart from
those that believed not, and because it was in the
27
THE ACTS, II.
same profession and practice of the duties of religion,
they are said to be together, Wi to a£]o. They as¬
sociated together, and so both expressed and in¬
creased their mutual love.
2. They had all things common : perhaps they
had common tables, (as the Spartans of old,) for fa¬
miliarity, temperance, and freedom of conversation ;
they ate together, that they who had much might
have the less, and so be kept from the temptations
of abundance ; and they who had little might have
the more, and so be kept from the temptations of
want and poverty. Or, there was such a concern
for one ahother, and such a readiness to help one
another, as there was occasion, that it might be said,
They had all things common, according to the law
of friendship, one wanted not what another had ; for
he might have it for the asking.
3. They were very cheerful, and very generous
in the use of what they had. Beside the religion
that was in their sacred feasts, (their breaking bread
from house to house,) a great deal of it appeared in
their common meals ; they did eat their meat with
gladness and singleness of heart. They brought the
comforts of God’s table along with them to their
own, which had two good effects upon them : (1.)
It made them very pleasant, and enlarged their
hearts in holy joy ; they did eat their bread with
joy, and drank their wine with a merry heart, as
knowing that God now accented their works. None
have such cause to be cheerful as good Christians
have ; it is pity but that they should always have
hearts to be so. (2.) It made them very liberal to
their poor brethren, and enlarged their hearts in
charity. They did eat their meat with singleness of
heart, h d^iAornh h.z^Iz( — with liberality of heart ; so
some ; they did not eat their morsels alone, but bid
the poor welcome to their table, not grudgingly, but
with all the hearty freedom imaginable. Note, It
becomes Christians to be open-hearted and open-
handed, and in every good work to sow plentifully,
as those on whom God hath sowed plentifully, and
who hope to reap so.
4. They raised a fund for charity ; ( [v . 45.) They
sold their possessions and goods ; some sold their
lands and houses, others their stocks and the furni¬
ture of their houses, and parted the money to their
brethren, as every man had need. This was to de¬
stroy, not property, (as Mr. Baxter says,) but self¬
ishness. Herein, probably, they had an eye to the
command which Christ gave to the rich man, as a
test of his sincerity, Sell that thou hast, and give to
the poor. Not that this was intended for an exam¬
ple to be a constant binding rule, as if all Christians
in all places and ages were bound to sell their estates,
and give away the money in charity. For St. Paul’s
epistles, after this, often speak of the distinction of
rich and poor, and Christ hath said, that the poor we
have always with us, and shall have, and the rich
must be always doing them good out of the rents,
issues, and profits, of their estates, which they dis¬
able themselves to do, if they sell them, and give
all away at once. But here the case was extraor¬
dinary. (1.) They were under no obligation of a
divine command to do this, as appears by what Peter
said to Ananias ; (ch. 5. 4. ) Was it not in thine own
power ? But it was a very commendable instance of
their raisedness above the world, their contempt of
it, their assurance of another world, their love to
their brethren, their compassion to the poor, and
their great zeal for the encouraging of Christianity,
and the nursing of it in its infancy. The apostles
left all to follow Christ, and were to give themselves
wholly to the word and prayer, and something must
be done for their maintenance ; so that this extraor¬
dinary liberality was like that of Israel in the wil-
erness toward the bulding of the tabernacle, which
needed to be restrained, Exod. 36. 5, 6. Our rule
is, to give according as God hath blessed us ; yet in
such an extraordinary case as this, those are to be
praised, who give beyond their power, 2 Cor. S. 3.
(2.) They were Jews that did this, and they who
believed Christ, must believe that the Jewish nation
should shortly be destroyed, and an end put to the
possession of estates and goods in it, and, in the be¬
lief of that, they sold them for the present service
of Christ and his church.
III. God owned them, and gave them signal to¬
kens of his presence with them; (v. 43.) Many
wonders and signs were done by the apostles of divers
sorts, which confirmed their doctrine, and incontest¬
ably proved that it was from God. They that could
work miracles, could have maintained themselves
and the poor that w.ere among them miraculously,
as Christ fed thousands with a little food ; but it was
as much for the glory of God that it should be done
by a miracle of grace (inclining people to sell their
estates to do it) as if it had been done by a miracle
in nature.
But the Lord’s giving them power to work mira¬
cles, was not all he did for them ; he added to the
church daily. The word in their mouths did won¬
ders, and God blessed their endeavours for the in¬
crease of the number of believers. Note, It is
God’s work to add souls to the church ; and it is a
great comfort both to ministers and Christians to
see it.
IV. The people were influenced by it ; they that
were without, the standers by, that were specta¬
tors.
1. They feared them, and had a veneration for
them ; ( v . 43.) Fear came upon every soul, that is,
upon very many who saw the wonders and signs done
by the apostles, and were afraid lest their not being
respected as they should be would bring desolation
upon their nation. The common people stoc d in
awe of them, as Herod feared John. Though they
had nothing of external pomp to command external
respect, as the Scribes’ long robes gained them the
greetings in the market-places, yet they had abund¬
ance of spiritual gifts that were truly honourable,
which possessed men with an inward reverence for
them. Fear came upon every soul ; the souls of
people were strangely influenced by their awful
preaching and living.
2. They favoured them. Though we have reason
to think there were those that despised them and
hated them, (we are sure the Pharisees and chief
priests did,) yet far the greater part of the common
people had a kindness for them — they had favour
with all the people. Christ was so violently run
upon, and run down, by a packed mob, which cried.
Crucify him, crucify him ; that one would think his
doctrine and followers were never likely to have an
interest in the common people any more. And yet
here we find them in favour with them all ; "by
which it appears that their prosecuting of Christ,
was a sort of a force put upon them by the artifices
of the priests ; now they returned to their wits, to
their right mind. Note, Undissembled piety and
charity will command respect ; and cheerfulness in
serving God will recommend religion to those that
are without. Some read it, They had charity to all
the people — s^,ov7sc orgo? 'ixov tcii Azov ; they did
not confine their charity to those of their own com¬
munity, but it was catholic and extensive ; and this
recommended them very much.
3. They fell over to them. Some or other were
daily coming in, though not so many as the first day ;
and they were such as should be saved. Note,
Those that God has designed for eternal salvation,
shall one time or other be effectually brought to
Christ ; and those that are brought to Christ, are
added to the church in a holy covenant by baptism,
and in holy communion by other ordinances.
28
THE ACTS, III.
CHAP. III.
v this chapter, we have a miracle and a sermon : the mira¬
cle wrought to make way for the sermon, to confirm the
doctrine that was to be preached, and to make way for it
into the minds of the people ; and then the sermon to ex¬
plain the miracle, and to sow the ground which by it was
broken up. I. The miracle was the healing of a man that
was lame from his birth, with a word speaking, (v. 1 . . 8.)
and the impression which this made upon the people, v. 9 . .
11. II. The scope of the sermon which was preached here¬
upon, was, to bring people to Christ, to repent of their sin
in crucifying him; (v. 12 .. 19.) to believe in him now
that lie was glorified, and to comply with the Father’s de¬
sign in glorifying him, v. 20 . . 26. The former part of
the discourse opens the wound, the latter applies the re¬
medy.
1. Peter and John went up toge-
ther into the temple at the hour of
prayer, being the ninth hour. 2. And a cer¬
tain man lame from his mother’s womb
was carried, whom they laid daily at the
gate of the temple which is called Beauti¬
ful, to ask alms of them that entered into
the temple; 3. Who, seeing Peter and
John about to go into the temple, asked an
alms. 4. And Peter, fastening his eyes
upon him, with John, said, Look on us. 5.
And he gave heed unto them, expecting to
receive something of them. 6. Then Peter
said, Silver and gold have I none ; but such
as I have give I thee. In the name of Jesus
Christ of Nazareth rise up and walk. 7.
And he took him by the right hand, and
lifted him up : and immediately his feet
and ankle-bones received strength. 8. And
he, leaping up, stood, and walked, and en¬
tered with them into the temple, walking,
and leaping, and praising God. 9. And all
the people saw him walking and praising
God. 1 0. And they knew that it was he
which sat for aims at the Beautiful gate of
the temple : and they were filled with won¬
der and amazement at that which had hap¬
pened unto him. 1 1 . And as the lame man
which was healed held Peter and John,
all the people ran together unto them in
the porch that is called Solomon’s, greatly
wondering.
We were told in general, (ch. 2. 43.) that many
signs and wonders were done by the apostles, which
are not written in this book ; but here we have one
given us for an instance. As they wrought miracles,
not upon everv body, as every body had occasion for
them, but as the Holy Spirit gave direction, so as to
answer the end of their commission ; so all the mi¬
racles they did work, are not written in this book,
but such only are recorded as the Holy Ghost
thought fit to answer the end of this sacred history.
I. The persons by whose ministry this miracle
was wrought, were, Peter and John, two principal
men among the apostles ; they were so in Christ’s
time, one speaker of the house for the most part,
the other favourite of the Master ; and they continue
so. When, upon the conversion of thousands, the
church was divided into several societies, perhaps
Peter and John presided in that which Luke asso¬
ciated with, and therefore he is more particular in
recording what they said and did, as afterward what
Paul said and did, when he attended him : both the
one and the other being designed for a specimen of
what the other apostles did.
Peter and John had each of them a brother anrmng
the twelve, with which they were coupled wnftn
they were sent out ; yet now they seem to be knit
together more closely than either of them to his
brother; for the bond of friendship is sometimes
stronger than that of relation ; there is a friend that
sticks closer than a brother. Peter and John seem
to have had a peculiar intimacy after Christ’s re¬
surrection more than before, John 20. 2. The rea¬
son of which, (if I may have liberty to conjecture,)
might be this ; that John, a disciple made up of love,
was more compassionate to Peter upon his fall and
repentance, and more tender of him in his bitter
weefling for his sin, than any other of the apostles
were, and more solicitous to restore him in the sfiirit
of meekness; which made him very dear to Peter
ever after : and it was a good evidence of Peter’s ac¬
ceptance with God, upon his repentance, that
Christ’s favourite was made his bosom-friend. Da¬
vid prayed, after his fall, Let them that fear thee,
turn unto me, Ps. 119. 79.
II. The time and place are here set down :
1. It was in the tem/ile, whither Peter and John
went up together, because it was the place of con¬
course ; there were the shoals of fish, among whom
the net of the gospel was to be cast, especially dur¬
ing the days of pentecost, within the compass of
which we may suppose this to have happened.
Note, It is good to go up to the temple, to attend on
public ordinances ; and it is comfortable to go up to¬
gether to the temple ; I was glad when they said
unto me, Let us go. The best' society is society in
worshipping of God.
2. It was at the hour of prayer, one of the hours
of public worship, commonly appointed and observ¬
ed among the Jews : time and place are two neces¬
sary circumstances of every action, which must be
determined by consent, as is most convenient for
edification. With reference to public worship, there
must be a house of prayer, and an hour of prayer:
the ninth hour, that is, three o’clock in the afternoon,
was one of the hours of prayer among the Jews; nine
in the morning, and twelve at noon, were the other
two. See Ps. 55. 17. Dan. 6. 10. It is of use for pri¬
vate Christians so far to have their hours of prayer
as may serve, though not to bind, yet to remind,
conscience ; every thing is beautiful in its season.
III. The patient is here described, on whom this
miraculous cure was wrought, v. 2. He was a poor
lame beggar at the temple-gate.
1. He was a cripple, not bv accident so, but born
so; he was lame from his mother's womb, as it should
seem, by a paralytic distemper, which weakened
his limbs ; for it is said in the description of his cure,
(v. 7.) His feet and ankle-bones received strength.
Some such piteous cases now and then there are,
which we ought to be affected with, and look upon
with compassion, and which are designed to shew
us what we all are by nature spiritually ; without
strength, lame from our birth, unable to work or
walk in God’s service.
2. He was a beggar ; being unable to work for his
living, he must live upon alms ; such are God's poor.
He was laid daily by his friends at one of the gates
of the temple, a miserable spectacle, unable to do
any thing else for himself hut to ask alms of them
that entered into the temple or came out. There
was a concourse, and a concourse of devout good
people, from whom charity might be expected, and
a concourse of such people, when it might be hoped
they were in the best frame ; and there he was laid.
| Those that need, and cannot work, must not be
ashamed to beg. He would not have been laid there,
and laid daily there, if he had not been used to meet
29
THE ACTS, 111.
with supplies, daily supplies there. Note, Our
prayers and our alms should go together ; Corne¬
lius’s did, c/2. 10. 4. Objects of charity should be
in a particular manner welcome to us when we go
up to the temple to pray ; it is pity that common
beggars at church-doors should any of them be of
such a character as to discourage charity ; but they
ought not always to be over-looked ; some there are
surely that merit regard, and better feed ten drones,
•yea and some wasps, than let one bee starve. The
'gale of the temple at which he was laid, is here
named, it was called Beautiful, for the extraordi¬
nary splendour and magnificence of it. Dr. Light-
foot observes, that this was the gate that led out of
the court of the Gentiles into that of the Jews, and
supposes that the cripple would beg only of the Jews,
as disdaining to ask any thing of the Gentiles. But
Dr. Whitby takes it to be at the first entrance into
the temple, and beautified sumptuously, as became
the frontispiece of that place where the Divine Ma¬
jesty vouchsafed to dwell ; and it was no diminution
to the beauty of this gate, that a poor man lay there
oegging.
3. He begged of Peter and John, (v. 3.) begged an
alms, that was the utmost he expected from them
who had the reputation of being charitable men, and
who, though they had not much, yet did good with
what they had. It was not many weeks ago that
the blind arid the lame came to Christ in the temple,
and were healed there, Matt. 21. 14. And why
might not he have asked more than an alms, if he j
knew that Peter and John were Christ’s messengers, (
and preached and wrought miracles in his name ?
But he had that done for him, which he looked not
for ; asked an alms, and had a cure.
IV. We have here the method of the cure :
1. His expectations were raised. Peter, instead
of turning his eyes from him, as many do from ob¬
jects of charity, turned his eyes to him, nay he fas¬
tened his eyes upon him, that his eye might affect
his heart with compassion toward him, v. 4. John
did so too, for they were both guided by one and the
same Spirit, and concurred in this miracle ; they
said, Look on us. Our eye must be ever toward the
Lord, (the eye of our mind,) and, in token of that,
the eye of the body may properly be fixed on those
whom he employs as the ministers of his grace. This
man needed not be bidden twice to look on the apos¬
tles ; for he justly thought this gave him cause to
expect that he should receive something from them,
_,and therefore he gave heed to them, v. 5. Note,
We must come to God both to attend on his word,
and to apply ourselves to him in prayer, with hearts
fixed and expectations raised. We must look up to
heaven, and expect to receive benefit by that which
God speaks from thence, and an answer of peace to
the prayers sent up thither. I will direct my prayer
unto thee, and will look up.
2. His expectations of an alms were disappointed ;
Peter said, “ Silver end gold have I none, and there¬
fore none to give thee yet he intimates that if he
had had any he would give him an alms, not brass,
but silver oi gold. Note, (1.) It is not often that
Christ’s friends and favourites have abundance of
the wealth of this world. The apostles were very
poor, had but just enough for themselves, and no
overplus. Peter and John had abundance of money
laid at their feet, but that was appropriated to the
maintenance of, the poor of the church, and they
would not convert any of it to their own use, nor dis¬
pose of it otherwise than according to the intention
of the donors. Public trusts ought to be strictly and
faithfully observed. (2.) Many, who are well in¬
clined to works of charity, are yet not in a capacity
of doing any thing considerable, while others, who
have wherewithal to do much, have not a heart to
do and thing.
3. His expectations, notwithstanding, were quite
outdone ; Peter had no money to give him ; but, (1.)
He had that which was better, such an interest in
heaven, such a power from heaven, as to be able to
cure his disease. Note, Those who are poor in the
world, may yet be rich, very rich, in spiritual gifts,
graces, and comforts ; certainly there is that which
we are capable of receiving, which is infinitely bet¬
ter than silver and gold ; the merchandise and gain
of it better, Job 28. 12, 8cc. Prov. 3. 14, See. (2.)
He gave him that which was better — the cure of his
disease, which he would gladly have given a great
deal of silver and gold for, if he had had it, and it
could have been so obtained. This would have ena¬
bled him to work for his living, so that he should not
need to beg any more ; nay, he would have to give
to them that needed, and it is more blessed to give
than to receive. A miraculous cure would be a
greater instance of God’s favour, and would put a
greater honour upon him, than thousands of gold and
silver could. Observe, When Peter had no silver
and gold to give, yet (says he) such as I have I give
thee. Note, Those may be, and ought to be, other¬
wise charitable and helpful to the poor, who have
not wherewithal to give in charity ; they who have
not silver and gold, have their limbs and senses, and
with these may be serviceable to the blind, and lame,
and sick ; which if they be not, as there is occasion,
neither would they give to them if they had silver
and gold. As every one has received the gift, so let
him minister it.
Let us now see how the cure was wrought :
[1.] Christ sent his word, and healed him; (Ps.
107. 20.) for healing grace is given by the word of
Christ ; that is the vehicle of the healing virtue de¬
rived from Christ. Christ spake cures by himself,
the apostles spake them in his name. Peter bids a
lame man rise up and walk ; which would have been
a banter upon him, if he had not premised in the
name of Jesus of Nazareth ; “ I say it by warrant
from him, and it shall be done by power from him,
and all the glory and praise of it shall be ascribed to
him.” He calls Christ Jesus of Nazareth, which
was a name of reproach, to intimate, that the indig¬
nities done him on earth served but as a foil to his
glories now that he was in heaven. “ Give him
what name you will, call him if you will in scorn
Jesus of Nazareth, in that name you shall see won¬
ders done ; for because he humbled himself, thus
highly was he exalted.” He bids the cripple rise
up and walk ; which does not prove that he had
power in himself to do it, but proves (if he attempt
to rise and walk, and, in a sense of his own impo-
tency, depend upon a divine power to enable him to
do it) that he shall be enabled; and by rising and
walking he must evidence that that power has
wrought upon him ; and then let him take the com¬
fort, and let God have the praise. Thus it is in the
healing of our souls, that are spiritually impotent.
[2.] Peter lent his hand, and helped him; [y. 7.)
He took him by the right hand in the same name in
which he had spoken to him to arise and walk, and
lifted him up. Not that this could contribute any
thing to his cure ; it was but a sign, plainly intimat¬
ing the help he should receive from God, if he ex¬
erted himself as he was bidden. When God by his
word commands us to rise, and walk in the way of
his commandments, if we mix faith with that word,
and lay our souls under the power of it, he will give
his Spirit to take us by the hand, and lift us up. If
we set ourselves to do what we can, God has pro¬
mised his grace to enable us to do what we cannot :
and by that promise we partake of a new nature ;
and that grace shall not be in vain ; it was not here ;
his feet and ankle-bones received strength; which
they had not done, if he had not attempted to rise,
I and been helped up ; he does his part, and Peter
1
30 ' THE ACTS, III.
does his, and yet it is Christ that does all : it is he
that puts strength into him . As the bread multi¬
plied in the breaking, and the water was turned into
wine in the pouring out, so strength was given to the
cripple’s feet in his stirring them and using them.
V. Here is the impression which this cure made
upon the patient himself, which we may best con¬
ceive of, it we put our soul into his soul’s stead.
1. He leaped up, in obedience to the command,
Arise. He found in himself such a degree of strength
in his feet and ankle-bones, that he did not steal up,
with fear and trembling, as weak people do when
they begin to recover strength ; but he started up,
as one refreshed with sleep, boldly, and with great
agility, and as one that questioned not his own
strength. The incomes of strength were sudden,
and he no less sudden in shewing them. He leaped,
as one glad to quit the bed or pad of straw on which
he had lain so long lame.
2. He stood, and ’walked ; he stood without either
leaning or trembling, stood straight up, and walked
without a staff ; he trod strongly, and moved stea¬
dily ; and this was to manifest the cure, and that it
was a thorough cure. Note, Those who have had
experience of the working of divine grace upon them,
should evidence what they have experienced. Has
God put strength into us ? Let us stand before him in
the exercises of devotion, let us walk before him in
all the instances of a religious conversation. Let us
stand up resolutely for him, and walk cheerfully with
him, and both in strength derived and received from
him.
3. He held Peter and John, v. 11. We need not
ask whv he held them. I believe he scarcelv knew
himself : but it was in \ ‘ransport of joy that ne em¬
braced them as the best benefactors he ever met
with, and hung upon them to a degree of rudeness ;
he would not let them go forward, but would have
them stay with him, while he published to all about
him what God had done for him by them. Thus
he :estified his affection to them, he held them, and
would not let them go. Some suggest that he clung
to them for fear lest, if they should leave him, his
lameness should return. Those whom God hath
healed, love them whom he made instruments of
their healing, and see the need of their further help.
4. He entered with them into the temple. His
strong affection to them held them ; but it should not
hold them so fast as to keep them out of the temple,
whither they were going to. preach Christ. We
should never suffer ourselves to be diverted by the
most affectionate kindnesses of our friends, from go¬
ing in the way of our duty. But if they will not stay
with him, he is resolved to go with them, and the
rather because they are going into the temple,
whence he had been so long kept by his weakness
and his begging. The Impotent man whom Christ
cured, was presently found in the temple, John 5.
14. He went into the temple, not only to offer up
his praises and thanksgivings to God, but to hear
more from the apostles of that Jesus in whose name
he had been healed. Those that have experienced
the power of Christ, should earnestly desire to grow
in their acquaintance with Christ.
5. He was there walking, and leaping, and prais-
ing God.' Note, The strength God has given us
both in mind and body, should be made use of to his
praise, and we should study how to honour him with
it. 1 hose that are healed in his name, must walk
up and down in his name, and in his strength, Zech.
10. 12. Tills man, as soon as he could leap, leaped
for joy in God, and praised him. Here was that
scripture fulfilled, (Isa. 35. 6.) Then shall the lame
man leap as a hart. Now that this man was newly
cured, he was in this excess of joy and thankfulness.
All true converts walk, and praise God ; but per¬
haps young converts leap more in his praises.
VI. How the people that were eye-witnesses of this
miracle, were influenced by it, we are next told.
1. They were entirely satisfied in the truth of the
miracle, and had nothing to object against it. They
knew it was he that sat begging at the Beautiful gaze
of the temple, v. 10. He had sat there so long, that
they all knew him ; and for that reason he was chosen
to be the vessel of this mercy. Now they were not
so perverse as to make any doubt whether he was
the same man, as the Pharisees had questioned con¬
cerning the blind man that Christ cured, John 9. 11.
They now saw him walking, and praising God, (y.
9.) and perhaps took notice of a change in his mind :
for he was now as loud in praising God as he had
used to be in begging relief. The best evidence that
it was a complete cure, was, that he praised God
for it. Mercies are then perfected, when they are
sanctified.
2. They admired at it ; they were filed with won
der and amazement, (y. 10.) greatly wondering, v
11. They were in an ecstasy. There seems to be
this effect of the pouring out of the Spirit, that the
people, at least those in Jerusalem, were more af¬
fected with the'miracles the apostles wrought than
they had been with those of the same kind that had
been wrought by Christ himself ; and this was in
order to the miracles answering their end.
3. They gathered about Peter and John ; All the
people ran together unto them in Solomon’s porch :
some, only to gratify their curiosity with the sight
of men that had such power ; others, with a desire
to hear them preach, concluding that their doctrine
must needs be of divine original, which thus had a
divine ratification. They flocked to them in Solo¬
mon’s porch, a part of the court of the Gentiles,
where Solomon had built the outer porch of the
temple. Or, it was some cloisters or piazzas which
Herod had erected upon the same foundation which
Solomon had built that stately porch upon, that bore
his name ; Herod being ambitious herein to be a se¬
cond Solomon. Here the people met, to see this
great sight.
12. And when Peter saw it, he answered
unto the people, Ye men of Israel, why
marvel ye at this ? Or why look ye so ear¬
nestly on us, as though by our own power
or holiness we had made this man to walk ?
13. The God of Abraham, and of Isaac,
and of Jacob, the God of our fathers, hath
glorified his Son Jesus ; whom ye delivered
up, and denied him in the presence of Pi¬
late, when he was determined to let him
go. 14. But ye denied the Holy One and
the Just, and desired a murderer to be
granted unto you; 15. And killed the
Prince of life, whom God hath raised from
the dead; whereof we are witnesses. 16.
And his name through faith in his name
hath made this man strong, whom ye see
and know : yea, the faith which is by him
hath given him this perfect soundness in
the presence of you all. 17. And now,
brethren, I wot that through ignorance ye
did it, as did also your rulers. 1 8. But those
things, which God before had shewed by
the mouth of all his prophets, that Christ
should suffer, he hath so fulfilled. 19. Re¬
pent ye therefore, and be converted, that
your sins may be blotted out, when the
31
THE ACTS, III.
times of refreshing shall come from the
presence of the Lord ; 20. And he shall
send Jesus Christ, which before was
preached unto you: 21. Whom the hea¬
ven must receive until the times of restitu¬
tion of all things, which God hath spoken
by the mouth of all his holy prophets since
the world began. 22. For Moses truly
said unto the fathers, A prophet shall the
Lord your God raise up unto you of your
brethren, like unto me-; him shall ye hear
in all things whatsoever he shall say unto
you. 23. And it shall come to pass, that
every soul, which will not hear that pro¬
phet, shall be destroyed from among the
people. 24. Yea, and all the prophets from
Samuel and those that follow after, as ma¬
ny as have spoken, have likewise foretold
of these days. 25. Ye are the children of
the prophets, and of the covenant which
God made with our fathers, saying unto
Abraham, And in thy seed shall all the
kindreds of the earth be blessed. 26. Unto
you first God, having raised up his Son Je¬
sus, sent him to bless you, in turning away
every one of you from his iniquities.
We have here the sermon which Peter preached
after he had cured the lame man. When Peter saw
it. 1. When he saiv the people got together in a
crowd, he took that opportunity to preach Christ to
them, especially the temple being the place of their
concourse, and Solomon's porch there, let them
come and hear a more excellent wisdom than Solo¬
mon’s, for behold, a greater than Solomon is here
preached. 2. When he saw the people affected with
the miracle, and filled with admiration, then he
sowed the gospel-seed in the ground, which was
thus broken up, and prepared to receive it. 3.
When he saw the people ready to adore him and
John, he stepped in immediately, and diverted their
respect from them, that they might be directed to
Christ onlv ; to this he answered presently, as Paul
and Barnabas at Lystra. See ch. 14. 14, 15. In the
sermon,
I. He humbly disclaims the honour of the mira¬
cle as not due to them, who were only the ministers
of Christ, or instruments in his hand for the doing
of it. The doctrines they preached were not of
their own invention, nor were the seals of it their
own, hut his whose the doctrines were. He ad¬
dresses himself to them as men of Israel, men, to
whom pertained, not only the law and the promises,
but the gospel and the performances, and who were
nearly interested in the present dispensation. Two
things he asks them :
1. Why they were so surprised at the miracle it¬
self; Why marvel ye at this? It was indeed mar¬
vellous, and they justly wondered at it, but it was
no more than what Christ had done many a time,
and they had not duly regarded it, or been affected
with it. It was but a little before, that Christ had
raised Lazarus from the dead ; and why should
this then seem so strange? Note, Stupid people
think that strange now, which might have been fa¬
miliar to them, if it had not been their own fault.
Christ had lately risen from the dead himself ; why
did they not marvel at that ? Why were they not
convinced at that ?
2. Why they gave so much of the praise of it to
them that were only the instruments of it ; Why look
ye so earnestly on us? (1.) It was certain that they
had made this man to walk, by which it appeared
that the apostles not only were sent of God, but were
sent to be blessings to the world, benefactors to man¬
kind, and were sent to heal sick and distempered
souls, that were spiritually lame and impotent, to
set broken bones, and make them rejoice. (2.) Yet
they did not do it by any power or holiness of their
own ; it was not done by any might of their own,
any skill they had in physic or surgery, or any vir¬
tue in their word; the power they did it by, was
wholly derived from Christ ; nor was it done by any
merit of their own ; the power which Christ gave
them to do it they had not deserved, it was not by
their own holiness ; for as they were weak things,
so they were foolish things, that Christ chose to em¬
ploy ; Peter was a sinful man. What holiness had
Judas ? Yet he wrought miracles in Christ's name.
What holiness any of them had, it was wrought in
them, and they could not pretend, to merit by it.
(3.) It was the' people’s fault that they attributed it
to their power and holiness, and accordingly looked
at them. Note, The instruments of God’s favour
to us, though they must be respected, must not be
idolized ; we must take heed of reckoning that to be
done by the instrument, which God is the Author
of. (4.) It was the praise of Peter and John, that
they would not take the honour of this miracle to
themselves, but carefully transmitted it to Christ.
Useful men must see to it that they be very hum¬
ble. Not unto us, O Lord, not unto us, but to thy
name, give glory. Every crown must be cast at the
feet of Christ ; ' not I, but the grace of God with me.
II. He preaches Christ to them, that was his bu¬
siness, that he might lead them into obedience to
Christ.
1. He preaches Christ, as the true Messiah pro¬
mised to the fathers, v. 13. for, (1.) He is Jesus the
Son of God ; though they had lately condemned
Chi-ist as a blasphemer, for saying that he was the
Son of God, yet Peter avows it ; he is his Son Jesus;
to him, dear as a Son ; to us, Jesus, a Saviour. (2.)
God hath glorified him, in raising him up to be
King, Priest, and Prophet, of his church ; he glori¬
fied him in his life, and in his death, as well as in his
resurrection and ascension. (3.) He hath glorified
him as the God of our fathers, whom he names with
respect, for they were great names with the men of
Israel, and justly, the, God of Abraham, of Isaac,
and of Jacob. God sent him into the world, pur¬
suant to the promises made to those patriarchs, that
in their seed the families of the earth should be blessed,
and the covenant made with them, that God would
be a God to them, and their seed. The apostles call
the patriarchs, their fathers, and God, the God of
those patriarchs, from whom the Jews were de¬
scended ; to intimate to them, that they had no evil
design upon the Jewish nation, (that they should
look upon them with a jealous eye,) but had a value
and concern for it, and were hereby well-wishers to
it; and the gospel they preached, was the revela¬
tion of the mind and will of the God of Abraham.
See ch. 26. 7, 22. Luke 1. 72, 73.
2. He charges them flat and plain with the mur¬
der of this Jesus, as he had done before. (1.) “ You
delivered him up to your chief priests and elders, the
representative body of the nation ; and you of the
common people were influenced by them, to cla¬
mour against him, as if he had been a public griev¬
ance.” (2.) “ You denied him, and you disowned
him, would not have him then to be your King,
could not look upon him as the Messiah, because he
came not in external pomp and power ; you denied
him in the presence of Pilate, renounced all the ex-
Sectations of your church, in the presence of the
oman governor, who justly laughed at you for it ;
32
THE ACTS, III.
you denied him against the face of Pilate ,” (so Dr.
Hammond,) “in defiance of his reasonings with
you.” ( Pilate had determined to let him go, but the
people opposed it, and over-ruled him. ) “ You were
worse than Pilate, for he would have released him,
if you had let him follow his own judgment. You
denied the Holy One, and the Just, who had ap¬
proved himself so, and all the malice of his perse¬
cutors could not disprove it.” The holiness and jus¬
tice of the Lord Jesus, which are something more
than his innocency, were a great aggravation of the
sin of those that put him to death. (3.) “ You de¬
sired a murderer to be released, and Christ crucified ;
as if Barabbas had deserved better at your hands,
than the Lord Jesus; than which a greater affront
could not be put upon him.” (4.) You killed the
Prince of life. Observe the antithesis : “ You pre¬
served a murderer, a destroyer of life ; and de¬
stroyed the Saviour, the Author of life. You killed
him who was sent to be to you the Prince of life, and
so not only forsook, but rebelled against, your own
mercies. You did an ungrateful thing, in taking
away his life, who would have been your Life. You
did a foolish thing, to think you could conquer the
Prince of life, who has life in himself, and would
soon resume the life he resigned. ”
3. He attests his resurrection as before, ch. 2. 32.
“ You thought the Prince of life might be deprived
of his life, as any other prince might be deprived of
his dignity and dominion, but you found yourselves
mistaken, for God raised him from the dead ; so
that in putting him to death, you fought against
God, and were baffled. God raised him from the
dead, and thereby ratified his demands, and con¬
firmed his doctrine, and rolled away all the reproach
of his sufferings, and for the truth of his resurrection,
•we are all witnesses. ”
4. He ascribes the cure of this impotent man to
the power of Christ; (x\ 16.) His name, through
faith in his name, in that discovery which he hath
made of himself, has made this man strong. He re¬
peats it again, The faith which is by him hath given
him this soundness. Here, (1.) He appeals to them¬
selves concerning the truth of the miracle ; the man,
on whom it was wrought, is one whom ye see, and
know, and have known ; he was not acquainted with
Peter and John before, so that there was no room to
suspect a compact between them ; “You know him
to be a cripple from a child. The miracle was
wrought publicly, in the presence of you all ; not in
a corner, but in the gate of the temple ; you see in
what manner it was done, so that there could be no
juggle in it ; you had liberty to examine it imme¬
diately, and may yet. The cure is complete, it is a
perfect soundness ; you see the man walks and leaps,
as one that has no remainder either of weakness or
pain.” (2.) He acquaints them with the power by
which it was wrought. [1.] It is done by the name
of Christ, not merely by naming it as a spell or
charm, but it is done t>y us as professors and preach¬
ers of his name, by virtue of a commission and in¬
structions we have received from him, and a power
which he has invested us with ; that name which
Christ has above ex<ery name; his authority, his
command, has done it ; as writs run in the king’s
name, though it is an inferior officer that executes
them. [2.] The power of Christ is fetched in,
through faith in his name, a confidence in him, a de¬
pendence on him, a believing application to him,
and expectation from him, even that faith which is
J'i duri — by him, which is of his working ; it is not
of ourselves, it is the gift of Christ ; and it is for his
sake, that he may have the glory of it; for he is
both the Author and Finisher of our faith. Dr.
Lightfoot suggests, that faith is twice named in this
verse, because of the apostles’ faith in doing this
miracle, and the cripple’s faith in receiving it; but
I suppose it relates chiefly, if not only, to the for¬
mer. They that wrought this miracle by faith, de¬
rived power from Christ to work it, and therefore
returned all the glory to him. By this time and just
account of the miracle, Peter both confirmed the
great gospel-truth they were to preach to the world
— that Jesus Christ is the Fountain of all power and
grace, and the great Healer and Saviour ; and re¬
commended the great gospel duty of faith in him,
as the only way of receiving benefit by him. It ex--
plains likewise the great gospel-mystery of our sal¬
vation by Christ ; it is his name that justifies us, that
glorious name of his, The Lord, our Righteousness;
but we, in particular, are justified by that name
through faith in it, applying it to ourselves. Thus
does Peter preach unto them Jesus, and him cruci¬
fied, as a faithful friend of the Bridegroom, to whose
service and honour he devoted all his interest.
III. He encourages them to hope that, though
they had been guilty of putting Christ to death, yet
they might find mercy ; he does all lie can to'con-
vince them, yet is careful not to drive them to des¬
pair. The guilt was very great, but,
1. He mollifies their crime by a candid imputation
of it to their ignorance. Perhaps, he perceived bv
the countenance of his hearers, that they were struck
with an exceeding horror, when he told them that
they had killed the Prince of life, and were ready
either to sink down, or to fly ofr, and therefore he
saw it needful to mitigate the rigour of the charge,
by calling them brethren; and well might he call
them so, for he had been himself a brother with
them in this iniquity ; he had denied the Holy One,
and the Just, and sworn that he did not know him ;
he did it by surprise ; and for your parts, I know
that through ignorance ye did it, as did also your
rulers, v. 17. This was the language of Peter’s
charity, and teaches us to make the best of those
whom we desire to make better. Peter had search¬
ed the wound to the bottom, and now he begins to
think of healing it up, in order to which it is neces¬
sary to beget in them a good opinion of their phy¬
sician ; and could any thing be more winning than
this ? That which bears him out in it, is, that he
has the example of his Master’s praying for his cru¬
cifers, and pleading in their behalf, that they knew
not what they did. And it is said of the rulers, that
if they had known, they would not have crucified
the Lord of glory. See 1 Cor. 2. 8. Perhaps some
of the rulers, and of the people, did therein rebel
against the light and the convictions of their own
consciences, and did it through malice ; but the ge¬
nerality went down the stream, and did it through
ignorance ; as Paul persecuted the church, igno¬
rantly, and in unbelief, 1 Tim. 1. 13.
2. He mollifies the effect of their crime — the
death of the l3rince o f life ; this sounds very dread¬
ful, but it was according to the scriptures, (v. 18.)
the predictions of which, though they did not neces¬
sitate their sin, vet did necessitate his sufferings ; so
he himself saith, Thus it is written, and tints it be¬
hoved Christ to suffer. You did it through igno¬
rance, may be taken in this sense ; “ You fulfilled
the scripture, and did not know it ; God, by your
hands, hath fulfilled what he shewed by the mouth
of all his prophets, that Christ should suffer ; that
was his design in delivering him up to you, but you
had views of your own, and were altogether igno¬
rant of that design ; you meant not so, neither did
your heart think so. God was fulfilling the scrip¬
ture, when you were gratifying vour own passions.”
Observe, It was not only determined in the secret
counsel of God, but declared to the world many
ages before, by the mouth and pen of the prophets,
that Christ should su ffer, in order to the accomplish¬
ment of his undertaking ; and it was God himself
that shewed it by them, who will see that his words
33
THE ACTS, III.
be made good ; what he shewed, he fulfilled ; he so
fulfilled, so as he had shewed, punctually and ex¬
actly, without any variation. Now, though this is
no extenuation at all of their sin in hating and per¬
secuting Christ to the death, (that still appears ex¬
ceeding sinful,) yet it was an encouragement to them
to repent, and hope for mercy upon their repent¬
ance ; not only because in general God’s gracious
designs were carried on by it, (and thus it agrees
with the encouragement Joseph gave to his brethren,
when they thought their offence against him almost
unpardonable ; Fear not, saith he, you thought evil
against me, but God meant it unto good, Gen. 50.
15, 20. ) but because in particular the death and suf¬
ferings of Christ were for the remission of sins, and
the ground of that display of mercy which he now
encouraged them to hope for.
IV. He exhorts them all to turn Christians, and
assures them it would be unspeakably for their ad¬
vantage to do so ; it would be the making of them
for ever. This is the application of his sermon.
1. He tells them what they must believe.
(1.) They must believe that Jesus Christ is the
promised Seed, that Seed in which, God had told
Abraham, all the kindreds of the earth should be
blessed, v. 25. This refers to' that promise made to
Abraham, (Gen. 12. 3.) which promise was long ere
it was fulfilled, but now at length had its accom¬
plishment in this Jesus, who was of the seed of
Abraham, according to the flesh, and in him all the
families of the earth are blessed, and not the families
of Israel only ; all have some benefits by him, and
some have ail benefits.
(2.) They must believe that Jesus Christ is a
Prophet, that Prophet like unto Moses, which God
had promised to raise up to them from among their
brethren, v. 22. This refers to that promise, Deut.
IS. Christ is a Prophet, for by him God speaks
unto us ; in him all divine revelation centres, and
by him it is handed to us ; he is a Prophet, like unto
Moses, a Favourite of Heaven ; more intimately ac¬
quainted with the divine counsel, and more fami- |
liarly conversed with, than any other prophets. He
was a Deliverer of his people out of bondage, and
their Guide through the wilderness, like Moses ; a
Prince and a Lawgiver, like Moses ; the Builder
of the true tabernacle, as Moses was of the typi¬
cal one. Moses Avas faithful as a servant, Christ
as a Son. Moses was murmured against by Israel,
defied by Pharaoh, yet God owned him, and rati¬
fied his commission. Moses Avas a pattern of meek¬
ness and patience, so is Christ. Moses died by the
word of the Lord, so did Christ. There was no pro¬
phet like unto Moses, (Numb. 12. 6, 7. Deut. 34.
10.) but a greater than Moses is here Avhere Christ
is. He is a Prophet of God’s raising up, for he took
not this honour of himself, but Avas called of God to
it. He Avas raised up unto Israel in the first place ;
he executed this office in his OAvn person, among
them only ; they had the first offer of divine grace
made to them ; and therefore he Avas raised up from
among them ; of them, as concerning the flesh, Christ
came ; Avhich, as it Avas a great honour done to them,
so it Avas both an obligation upon them, and an en¬
couragement to them, to embrace him. If he come
to his own, one Avould think, they should receive him.
The Old Testament church Avas blessed Avith many
prophets, Avith schools of prophets, for many ages
Avith a constant succession of prophets ; (Avhich is
here taken notice of, from Samuel, and those that
follow after, v. 24. for from him the prophetic xra
did commence ;) but those serArants being abused,
last of all God sent them his Son Avho had been in his
bosom.
(3.) They must believe that times of refreshing
will come from the presence of the Lord, (y. 19.)
and that they will be the times of the restitution of
Vol. VI.— E •
all things, v. 21. There is a future state, another
life after this ; those times will come from the pre¬
sence of the Lord, from his glorious appearance at
that day, his coming at the end of time. The ab¬
sence of the I.ord occasions many of the securities
of sinners, and the distrusts of saints ; but his pre¬
sence is hastening on, Avhich will for ever silence
both. Behold, the Judge standeth before the door.
The presence of the Lord Avill introduce, [1.] The
restitution of all things, (v. 21.) the new heavens,
and the new earth, which Avill be the product of the
dissolution of all things, (Rev. 21. 1.) the renovation
of the Avhole creation, which is that Avhich it grieves
after, as its present burthen under the sin of man is
that Avhich it groans under. Some understand this
of a state on this side the end of time ; but it is ra¬
ther to be understood of that end of all th ings, which
God hath spoken of by the mouth of all his holy
prophets since the world began ; for this is that
Avhich Enoch, the serventh from Adam, prophesied
of, (Jude 14.) and the temporal judgments, Avhich
the other prophets foi’etold, were typical of that
which the apostle calls the eternal judgment. This
is more clearly and plainly revealed in the NeAv Tes¬
tament than it had been before, and all that receive
the gospel have an expectation of it. [2.] With
this Avill come the times of refreshing, \v. 19.) of
consolation to the Lord’s people, like a cool shade to
those that have borne the burthen and heat of the
day. All Christians look for a rest that remains for
the people of God, after the travels and toils of their
present state, and, Avith the prospect of that, they
are borne up under their present sufferings, and car¬
ried on in their present services. The refreshing
that then comes from the presence of the Lord, Avill
continue eternally in the presence of the Lord.
2. He tells them Avhat they must do.
(1.) They must repent, must bethink themselves
of what they have done amiss, must return to their
right mind, admit a second thought, and submit to
the convictions of it ; they must begin aneAv. Peter,
Avho had himself denied Christ, repented, and he
Avould have them to do so too.
(2.) They must be converted, must face about,
and direct both their faces and steps the contrary
Avay to Avhat they had been ; they must return to the
Lord their God, from Avhom they had revolted. It
is not enough to repent of sin, but Ave must be con¬
verted from it, and not return to it again. They
must not only exchange the profession of Judaism for
that of Christianity, but the poAver and dominion of
a carnal, Avorldly, sensual, mind, for that of holy,
heavenly, and divine, principles and affections.
(3.) They must hear Christ, the great Prophet ;
“ Him shall ye hear in all things whatsoex’er he shall
say unto you. Attend his dictates, receive his doc¬
trine, submit to his government. Hear him Avith a
divine faith, as prophets should be heard, that come
Avith a divine commission. Him shall ye hear, and
to him you shall subscribe Avith an implicit faith and
obedience. Hear him in all things ; let his laws
gOArern all your actions, and his counsels determine
all your submissions. Whenever he has a mouth to
speak, you must have an ear to hear.” Whatever
he saith to us, though ever so displeasing to flesh
and blood, bid it AA’elcome. Speak, Lord, for thy
sei~vant hears.
A good reason is here given why Ave should be
observant of, and obedient to, the Avord of Christ ;
for it is at our peril if Ave turn a deaf ear to his call,
and a stiff neck to his yoke; (r. 23.) Every soul
which will not hear that Prophet, and be directed
bv Avhat he saith, shall be destroyed from among
the people. The destruction of the city and nation,
by war and famine, Avas threatened for slighting the
prophets of the Old Testament ; but the destruction
of the soul, a spiritual and eternal destruction, is
34
THE ACTS, 111.
threatened for slighting Christ, this great Prophet.
They that will not be advised by the Saviour, can
expect no other than to fall into the hands of the
destroyer .
3. He tells them what they might expect.
(1.) That they should have the pardon of their
sins ; this is always spoken of as the great privilege
of all those that embrace the gospel ; (v. 19. ) Re¬
pent, and be converted, that your sins may be blotted
out. This implies, [1.] That the remission of sin
is the blotting of it out, as a cloud is blotted out by
the beams of the sun, (Isa. 44. 22. ) as a debt is crossed
and blotted out , when it is remitted. It intimates,
that when God forgives sin, he remembers it no more
against the sinner ; it is forgotten, as that which is
blotted out ; all the bitter things written against the
sinner, (Job 13. 26.) are wiped out as it were with
a spunge ; it is the cancelling of a bond, the vacating
of a judgment. [2.] We cannot expect that our
sins should be pardoned, unless we repent of them,
and turn from them to God. Though Christ has
died to purchase the remission of sin, yet, that we
may have the benefit of that purchase in the for¬
giveness of our sins, we must repent, and be con¬
verted: if no repentance, no remission. [3.] Hopes
of the pardon of sin upon repentance should be a
powerful inducement to us to repent. Repent, that
your sins may be blotted out : and that repentance
is evangelical, which flows from an apprehension of
the mercy of God in Christ, and the hopes of par¬
don. This was the first and great argument, Repent,
for the kingdom • of heaven is at hand. [4.] The
most comfortable fruit of the forgiveness of our sins
will be when the times of refreshing shall come ; if
our sins be forgiven us, we have now reason to be
of good cheer ; but the comfort will be complete,
when the pardon shall be allowed in open court, and
our justification published before angels and men;
when, whom he justified, them he glorifies, Rom. 8.
30. As now we are the sons of God, (1 John 3. 2.)
so now we have our sins blotted out ; but it doth not
yet appear what are the blessed fruits of it, till the
times of refreshing shall come. During these times
of toil and conflict, (doubts and fears within, trou¬
bles and dangers without,) we cannot have that full
satisfaction of our pardon, and in it, that we shall
have when the refreshing times come, which shall
wipe away all tears.
(2. ) That they should have the comfort of Christ’s
coming, (v. 20, 21. ) “ He shall send Jesus Christ, the
same Jesus, the very same which before was preached
unto you ; for you must not expect another dispen¬
sation, another gospel, but the continuance and com¬
pletion of this ; you must not expect another pro¬
phet like unto Jesus, as Moses bid you expect another
like unto him ; for though the heavens must receive
him till the times of the restitution of all things, yet,
if you repent and be converted, you shall find no want
of him ; some way or other he shall be seen to you.”
[1.] We must not expect Christ’s personal pre¬
sence with us in this world ; for the heavens, which
received him out of the sight of the disciples, must
retain him till the end of time. To that seat of the
blessed his bodily presence is confined, and will be to
the end of time, the accomplishment of all things ;
so it may be read : and therefore those dishonour
him, and deceive themselves, who dream of his cor¬
poral presence in the eucharist. It is agreeable to
a state of trial and probation, that the glorified Re¬
deemer should be out of sight, because we must live
by that faith in him, which is the evidence of things
not seen ; because he must be believed on in the
world, he must be received up into glory. Dr. Ham¬
mond reads it, Who must receive the heavens, that
is, who must receive the glory and power of the
upper world ; he must reiyn till all be made subject
.to him, 1 Cor. 15. 25. Ps. 75. 2.
[2.] Yet it is promised that he shall be sent to all
that repent, and are converted ; ( v . 20.) “He shall
send Jesus Christ, who was preached to you by his
disciples, both before and since his resurrection, and
is, and will be, all in all to them.” First, “You
shall have his spiritual presence ; he that is sent
into the world, shall be sent to you ; you shall have
the comfort of his being sent ; he shall be sent among
you in his gospel, which shall be his tabernacle, his
chariot of war.” Secondly, “He shall send Jesus
Christ to destroy Jerusalem, and the nation of unbe¬
lieving Jews, that are enemies to Christ and Christi¬
anity, and to deliver his ministers and people from
them, and give them a quiet profession of the gos¬
pel, and that shall be a time of refreshing, which
you shall share in.” Then had the churches rest ;
so Dr. Hammond. Thirdly, “The sending of Christ
to judge the world, at the end of time, will be a
blessing to you ; you shall then lift up your heads
with joy, knowing that your redemption draws
nigh. It seems to refer to this, for till then the
heavens must receive him, v. 21. As God’s counsels
from eternity, so his predictions from the beginning
of time, had a reference to the transactions of the
last day, when the mystery of God shall be finished,
as he had declared to his seri’ants the prophets, Rev.
10. 7. The institution of all things in the church,
had an eye to the restitution of all things at the end
of time.
4. He tells them what ground they had to ex¬
pect these things, if they were converted to Christ.
Though they had denied him, and put him to
death, yet they might hope to find favour through
him, upon the account of their being Israelites.
For,
(1.) As Israelites, they had the monopoly of the
grace of the Old Testament, they were, above any
other, God’s favourite nation, and the favours God
bestow'ed upon them were such as had a reference
to the Messiah, and his kingdom ; Ye are the chil¬
dren of the prophets, and of the covenant. A double
privilege !
[1.] They were the children, that is, the disciples,
of the prophets, as children at school ; not sons of
the prophets, in the sense that we read of such in the
Old Testament, from Samuel and downward, who
were, or are, trained up to be endued with the spirit
of prophecy ; but you are of that people, from among
whom prophets were raised up, and to whom pro¬
phets were sent. It is spoken of as a great favour
to Israel, that God raised up of their sons for pro¬
phets, Amos 2. 11. All the inspired writers, both
of the Old and New Testament, were of the seed of
Abraham ; and it was their honour and advantage,
that unto them were committed the oracles of God,
Rom. 3. 2. Their government was constituted by
prophecy, that is, by divine revelation : and by it their
affairs were for many ages very much managed. See
Hos. 12. 13. By a prophet the Lord brought Israel
out of Egypt, and by a prophet was he preserved.
Those of the latter ages of the church, when pro¬
phecy had ceased, might yet be fitly called the chil¬
dren of the prophets, because they heard, though they
did not know, the voices of the prophets, which were
read in their synagogues ex’eru sabbath-day , Acts 13.
27. Now this should quicken them to embrace Christ,
and they might hope to be accepted of him ; for their
own prophets had foretold, that this grace should be
brought unto them at the revelation of Jesus Christ,
(1 Pet. 1. 13.) and therefore ought not to be neglect¬
ed by them, nor should be denied to them. Those
that are blessed with prophets and prophecy, (as all
are, that have the scriptures, ) are concerned not to
receive the grace of God therein in vain. We mav
apply it particularly to ministers’ children, who, if
they plead that effectually with themselves, as an
inducement to be faithful and forward in religion,
35
THE ACTS, IV.
may comfortably plead it with God, and hope that
the children of God's serx’ants shall continue.
[2.] They were the children, that is, the heirs,
of the covenant which God made with our fathers ,
as children in the family. God’s covenant was made
with Abraham and his seed, and they were that seed
with whom the covenant was made, and on whom
the blessings of the covenant were entailed; “The
promise of the Messiah was made to you, and there¬
fore if you forsake not your own mercies, and do not
by an obstinate infidelity put a bar in your own door,
you may hope it shall be made good to you.” That
promise here mentioned, as the principal article of
the covenant. In thy seed shall all the kindreds of
the earth be blessed, though referring principally to
Christ, (Gal. 3. 16.) yet may include the church
also, which is his body, all believers, that are the
spiritual seed of Abraham. All the kindreds of the
earth were blessed in having a church for Christ
among them ; and those that were the seed of Abra¬
ham according to the flesh, stood fairest for this pri¬
vilege. If all the kindreds of the earth were to be
blessed in Christ, much more that kindred, his kins¬
men according to the flesh.
(2.) As Israelites, they had the first offer of the
grace of the New Testament Because they were
the children of the prophets and the covenant, there¬
fore to them the Redeemer was first sent; which
was an encouragement to them to hope that if they
did repent, and were converted, he should be yet
further sent for their comfort; (y. 20.) “ He shall
send Jesus Christ, for to you first he hath sent him,
v. 26. Unto you first, you Jew’s, though not to you
only, God, having raised up his Son Jesus, appointed
and authorized him to be a Prince and a Saviour,
and, in confirmation of that, raised him from the
dead, sent him to bless you, to make a tender of his
blessing to you, especially that great blessing of
turning every one of you from his iniquities ; and
therefore it concerns you to receive this blessing, and
turn from your iniquities, and you may be encour¬
aged to hope that you shall.”
.[!•] We are here told whence Christ had his mis¬
sion ; God raised up his son Jesus, and sent him.
God raised him up, when he constituted him a Pro¬
phet, owaied him hy a voice from heaven ; and filled
him with his Spirit without measure, and then sent
him ; for to that end he raised him up, that he might
be his Commissioner to treat of peace. He sent him
to bear witness of the truth, sent him to seek and save
lost souls, sent him against his enemies, to conquer
them. Some refer the raising of him up, to the re¬
surrection, which was the first step toward his ex¬
altation ; that was, as it were, the renewing of his
commission ; and though, having raised him up, he
seemed presently to take him from us, yet he did
really send him afresh to us in his gospel and Spirit.
[2.] To whom he was sent; “ Unto you first.
You of the seed of Abraham, you that are the chil¬
dren of the prophets, and of the covenant, to you is
the tender made of gospei-grace. ” The personal
ministry of Christ, as that of the prophets, was con¬
fined to the Jews; he was not then sent, but to the
lost sheep of the house of Israel, and he forbade the
disciples he then sent forth, to go any further. After
his resurrection, he was to be preached indeed to
all nations, but they must begin at Jerusalem, Luke
24. 47. And when they went to other nations, they
first preached to the Jews they found therein.
They were the first-born, and, as such, had the
privilege of the first offer. So far were they from
being excluded for their putting of Christ to death,
that, when he is risen, he is first sent to them, and
they are primarily intended to have benefit by his
death.
[3.] On what errand he was sent ; “ He is sent to
you first to bless you, that is his primary errand, not
to condemn you, as you deserve, but to justify you,
if you will accept of the justification offered you, in
the way wherein it is offered; but he that sends him
first to bless you, if you refuse and reject that bless¬
ing, will send him to curse you with a curse." Mai.
4. 6. Note, First, Christ’s errand into the world
was to bless us, to bring a blessing with him, for the
Sun of righteousness rose with healing under his
wings ; and when He left the world, he left a blessing
behind him, for he was parted from the disciples as
he blessed them, Luke 24. 51. He sent his Spirit to
be the great Blessing, the Blessing of blessings,
Isa. 44. 3. It is by Christ that God sends blessings
to us, and through him only we can expect to re¬
ceive them. Secondly, The great blessing where¬
with Christ came to bless us, was, the turning of
us away from our iniquities, the saving of us from
our sins, (Matt. 1. 21.) to turn us from sin, that we
may be qualified to receive all other blessings ; sin
is that which naturally we cleave to, the desigi) of
divine grace is to turn us from it, nay, to turn us
against it, that we may not only forsake it, but hate
it ; the gospel has a direct tendency to it, not only as
it requires us, every one of us, to turn from our
iniquities, but as it promises us grace to enable us
to do so. “ Therefore, do your part ; repent, and
be converted, because Christ is ready to do his, in
turning you from your iniquities, and so blessing
you. ”
CHAP. IV.
in going over the two last chapters, where we met with so
many good things that the apostles did, I wondered what
was become of the Scribes and Pharisees, and chief priests,
that they did not appear to contradict and oppose them, as
they had used to treat Christ himself ; surely they were so
confounded at first with the pouring out of the Spirit, that
they were for a time struck dumb ! But I find we have not
lost them, their forces rally again, and here we have an
encounter -between them and the apostles ; for from the
beginning the gospel met with opposition. Here, I. Peter
and John are taken up, upon a warrant from the priests,
and committed to jail, v. 1 . . 4. II. They are examined by
a committee of the great Sanhedrim, v. 5 . . 7. III. They
bravely avow what they have done, and preach Christ to
their persecutors, v. 8 . . 12. IV. Their persecutors, being
unable to answer them, enjoin them silence, threaten them
if they go on to preach the gospel, and so dismiss them, v.
13. . 22. V. They applv themselves to God by prayer, for
the further operations of that grace which they" had already
experienced, v. 23 . . 30. VI. God owns them, both out¬
wardly and inwardly, bv manifest tokens of his presence
with them, v. 31 . . 33. Vll. The believers had their hearts
knit together in holy love, and enlarged their charity to the
poor, and the church flourished more than ever, to the glory
of Christ, v. 33 . . S7.
1. A ND as they spake unto the people,
the priests, and the captain of the
temple, and the Sadducees, came upon
them ; 2. Being grieved that they taught
the people, and preached through Jesus the
resurrection from the dead. 3. And they
laid hands on them, and put them in hold
unto the next day : for it was now even¬
tide. 4. Howbeit many of them which
heard the word believed ; and the number
of the men was about five thousand.
We have here the interests of the kingdom of
heaven successfully carried on, and the powers ff
darkness appearing against them to put a stop to
them. Let Christ’s servants be ever so resolute,
Satan’s agents will be spiteful ; and therefore, let
Satan’s agents be ever so spiteful, Christ’s servants
ought to be resolute.
I. The apostles, Peter and John, went on in their
work, and did not labour in vain. The Spirit ena-
THE ACTS, IV.
bled the ministers to do their part, and the people
their’s.
1. The preachers faithfully delivered the doctrine
of Christ ; They sfiake unto the people, to all that
were within hearing, v. 1. What they said, con¬
cerned them all, and they spake it openly and pub¬
licly. They taught the people, still taught the peo-
filc knowledge ; taught those that as yet did not be¬
lieve, for their conviction and conversion ; and
taught those that did believe, for their comfort and
establishment. They preached through Jesus the
resurrection from the dead. This doctrine of the
resurrection of the 2. ad, (1.) Was verified in Jesus;
this they proved, that Jesus Christ was risen from
the deaf was the First, the Chief, that should rise
from the dead, ch. 26. 23. They preached the re¬
surrection of Christ, as their warrant for what they
did. Or, (2.) It is secured by him to all believers.
The resurrection of the dead includes all the happi¬
ness of the future state ; this they preached through
Jesus Christ, attainable through him, (Phil. 3. 10,
11.) and through him only. They meddled not with
matters of state, but kept to their business, and
preached to people heaven as their end, and Christ
as their Way. See ch. 17. 18.
2. The hearers cheerfully receive it; ( v . 4.)
Many of them which heard the word, believed ; not
all, perhaps not the most, yet many, to the number
of about Jive thousand, over and above the three
thousand we read of before. See how the gospel
got ground, and it was the effect of the pouring out
of the Spirit ! Though the preachers were persecut¬
ed, the word prevailed ; for sometimes the church’s
suffering days have been her growing days ; the
days of her infancy were so.
II. The chief priests and their party now made
head against them, and did what they could to
crush them ; their hands were tied a while, but their
hearts were not in the least changed. Now here
observe, *
1. Who they were, that appeared against the
apostles; they "were Me priests ; you may be sure,
in the first place, they were always sworn enemies
to Christ and his gospel ; they were as jealous for
their priesthood as Caesar for his monarchy, and
would not bear one they thought their rival, now
when he was preached as a Priest, as much as when
he did preach as a Prophet. With them joined the
captain of the temple, who, it is supposed, was a
Roman officer, governor of the garrison that was
placed in the tower of Antonia, for the guard of the
temple: so that still here were both Jews and Gen¬
tiles confederate against Christ. The Sadducees
also were zealous against them, who denied the being
of spirits and the future state. “ One would wonder
(saith Mr. Baxter) what should make such brutists,
as the Sadducees were, to be such furious silencers
and persecutors. If there is no life to come, what
harm can other men’s hopes of it do them ? But in
depraved souls all faculties axe vitiated. A blind
mind has a malignant heart and a cruel hand, to this
day.”
2. How they stood affected to the apostles’ preach¬
ing ; They were grieved that they taught the people,
x>. 2. It grieved them, both that the gospel-doc¬
trine was preached, (was so preached, so publicly,
so boldly,) and that the people were so ready to hear
it. They thought, when they had put Christ to such
an ignominious death, his disciples would ever after
be ashamed and afraid to own him, and the people
would have invincible prejudices against his doc¬
trine ; and now it vexed them to see themselves dis¬
appointed, and that his gospel gets ground, instead
of losing it. The wicked shall see it, and be grieved,
Ps. 112. 10. They were grieved at that which
they should have rejoiced in, at that which an¬
gels reioice in. Miserable is their case, to whom
the glory of Christ’s kingdom is a grief ; for since
the glory of that kingdom is everlasting, it follows
of course, that their grief will be everlasting too. It
grieved them that the apostles preached through
Jesus the resurrection from the dead. The Saclau-
cees were grieved that the resurrection from the
dead was preached ; for they opposed that doctrine,
and could not bear to hear of a. future state, to hear
it so well attested. The chief priests were grieved
that they preached the resurrection of the dead
through Jesus, that he should have the honour of
it ; and though they professed to believe the resur¬
rection of the dead against the Sadducees, yet they
would rather give up that important article than
have it preached and proved to be through Jesus.
3. How far they proceeded against the apostles ;
(v. 3. ) They laid hands on them, (that is, their ser¬
vants and officers did at their command,) and put
them in hold, committed them to the custody of the
proper officer until the next day ; they could not
examine them now, for it was even-tide, and yet
would defer it no longer than till next day. See how
God trains up his servants for sufferings by degrees,
and by lesser trials prepares them for greater ; now
they resist unto bonds only, but afterward to blood.
5. And it came to pass on the monpw,
that their rulers, and elders, and scribes,
6. And Annas the High-Priest, and Caia-
phas, and John, and Alexander, and as
many as were of the kindred of the High-
Priest, were gathered together at Jerusa¬
lem. 7. And when they .had set them in
the midst, they asked, By what power, or
by what name, have ye done this ? 8. Then
Peter, filled with the Holy Ghost, said unto
them, Ye rulers of the people, and elders
of Israel, 9. If we this day be examined
of the good deed done to the impotent man,
by what means he is made whole ; 1 0. Be
it known unto you all, and to all the peo¬
ple of Israel, that by the name of Jesus
Christ of Nazareth, whom ye crucified,
whom God raised from the dead, even by
him doth this man stand here before you
whole. 1 1 . This is the stone which was
set at nought of you builders, which is be¬
come the head of the corner. 12. Neither
is there salvation in any other : for there is
no other name under heaven given among
men whereby we must be saved. 13. Now
when they saw the boldness of Peter and
John, and perceived that they were un¬
learned and ignorant men, t hey marvelled ;
and they took knowledge of them, that they
had been with Jesus. 14. And beholding
the man which was healed standing with
them, they could say nothing against it.
We have here the trial of Peter and John before
the judges of the ecclesiastical court, for preaching
a sermon concerning Jesus Christ, and working a
miracle in his name. This is charged upon them as
a crime, which was the best service they could do
to God or men.
I. Here is the court set ; an extraordinary court,
it should seem, was called on purpose upon this oc¬
casion. Observe,
i 1. The time when the court sat, (x». 5.) on the
3?
THE ACTS, IV.
morrow ; not in the night, as when Christ was to
be tried before them, for they seem not to have
been so hot upon this prosecution as they were upon
that ; it was well if they began to relent. But they
adjourned it to the morrow, and no longer ; for they
were impatient to get them silenced, and would lose
no time.
2. The place where — in Jerusalem ; (v. 6.) there
it was that he told his disciples they must expect to
suffer hard things, as he had done before them in
that place. This seems to come in here as an ag¬
gravation of their sin, that in Jerusalem, where
there were so many that looked for redemption be¬
fore it came, yet there were more that would not
look upon it when it did come. How is that faith¬
ful city become a harlot ! See Matt. 23. 37. It was
in the foresight of Jerusalem’s standing in her own
light, that Christ beheld the city, and wept over it.
3. The judges of the court. (1.) Their general
character ; they were rulers, elders, and Scribes, v.
5. The Scribes were men of learning, who came to
dispute with the apostles, and hoped to confute
them. The rulers and elders were men in power,
who, if they could not answer them, thought they
could find some cause or other to silence them. If
the gospel of Christ had not been of God, it could
not have made its wTay, for it had both the learning
and power of the world against it, both the colleges
of the Scribes and the courts of the elders. (2.)
The names of some of them who were most consi¬
derable. Here were Annas and Caiaphas, ring¬
leaders in this persecution ; Annas, the president of
the Sanhedrim, and Caiaphas, the High-Priest,
(though Annas is here called so,) and father of the
house of judgment. It should seem that Annas and
Caiaphas executed the High-Priest’s office alter¬
nately, year for year ; they two were most active
against Christ ; then Caiaphas was High-Priest, now
Annas was ; however, they were both equally ma¬
lignant against Christ and his gospel. John is sup¬
posed to be the son of Annas ; and Alexander is
mentioned by Josephus, as a man that made a figure
at that time. There were others likewise that were
of the kindred of the High-Priest, who, having de-
endence on him, and expectations from him, would
e sure to say as he said, and vote with him against
the apostles. Great relations, and not good, have
been a snare to many.
II. The prisoners are arraigned, v. 7.
1. They are brought to the bar; they set them in
the midst, for the Sanhedrim sat in a circle, and they
who had anv thing to do in the court, stood or sat in
the midst of them ; (Luke 2. 46.) so Dr. Lightfoot.
Thus the scripture was fulfilled, The assembly of
the wicked has enclosed me, Ps. 22. 16. They com¬
passed me about like bees, Ps. 118. 12. They were
seated on every side.
2. The question they asked them, was, “ By what
power , or by what name, have ye done this? By
what authority do ye these things ?” (The same
question that they had asked their Master, Matt.
21. 23.) “Who commissioned you to preach such
a doctrine as this, and empowered you to work such
a miracle as this ? You have no warrant or license
from us, and therefore are accountable to us whence
you have your warrant.” Some think this question
was grounded upon a fond conceit that the very
naming of some names might do wonders, as ch. 19.
13. The Jewish exorcists made use of the name of
Jesus. Now they would know what name they made
use of in their cure, and consequently, what name
they set themselves to advance in their preaching.
They knew very well that they preached Jesus, and
the resurrection of the dead, and the healing of the
sick, through Jesus ; (v. 2.) yet they ask them, to
tease them, and try if they could get any thing out of
them that looked criminal.
III. The plea they put in, the design of which was
not so much to clear and secure themselves as to ad¬
vance the name and honour of their Master, who
had told them that their being brought before go¬
vernors and kings would give them an opportunity
of preaching the gospel to those whom otherwise
they could not have had access to, and it should be
a testimony against them. Mark 13. 9. Observe,
1. By whom this plea was drawn up ; it was dic¬
tated by the Holy Ghost, who fitted Peter more than
before for this occasion. The apostles, with a holy
negligence of their own preservation, set themselves
to preach Christ, as he had directed them to do in
such a case, and then Christ made good to them his
promise, that the Holy Ghost should give them in
that same hour what they should speak. Christ’s
faithful advocates shall never want instructions,
Mark 13. 11.
2. To whom it was given in ; Peter, who is still
the chief speaker, addresses himself to the judges
of the court, as the rulers of the people and elders
of Israel ; for the wickedness of those in power dees
not divest them of their power, but the consideration
of the pov'er they are intrusted with, should prevail
to divest them of their wickedness. “You are rulers
and elders, and should know more than others of
the signs of the times, and not oppose that which
you are bound by the duty of your place to embrace
and advance, that is, the kingdom of the Messiah ;
you are rulers and elders of Israel, God’s people,
and if you mislead them, and cause them to err, you
will have a great deal to answer for.”
3. What the plea is ; it is a solemn declaration.
(1.) That what they did was in the name of Jesus
Christ, which was a direct answer to the question
the court asked them ; (v. 9, 10.) “ If we this day
be examined, be called to an account as criminals,
so the word signifies, for a good deed (as any one
will own it to be) done to the impotent man, if this
be the ground of the commitment, this the matter
of the indictment, if we are put to the question, by
what means, or by whom, he is made whole ; we
have an answer ready, and it is the same we gave to
the people, (ch. 3. 16.) we will repeat it to you, as
that which we will stand by, Be it known to you all
who pretend to be ignorant of this matter, and not
to you only, but to all the people of Israel, for thev
are all concerned to know it, that by the name of
Jesus Christ, that precious, powerful, prevailing
name, that name above every name, even by him
whom you in contempt called Jesus of Aazareth,
whom vou crucified, both rulers and people, and
whom God hath raised from the dead, and advanced
to the highest dignity and dominion, even by him
doth this man stand here before you whole ; a mo¬
nument of the power of the Lord Jesus.” Here,
[1.] He justifies what he and his colleague had
done in curing the lame man ; it was a good deed ;
it was a kindness to the man that had begged, but
could not work for his living ; a kindness to the
temple, and to them that went in to worship, who
were now freed from the noise and clamour of that
common beggar. “Now if we be reckoned with
for this good deed, we have no reason to be asham¬
ed, 1 Pet. 2. 20. ch. 4. 14, 16. Let them be ashamed,
who bring us into trouble for it. ” Note, It is no new
thing for good men to suffer ill for doing well. Bene
agere & male pafi vere christianum est — To do well
and to suffer punishment is the Christian's lot.
[2.] He transfers all the praise and glory of that
good deed to Jesus Christ. “ It is by him, and not by
any power of our’s, that this man is cured.” He
seeks not to raise an interest for themselves, or to
recommend themselves by it to the good opinion of
the court ; but, “ Let the Lord alone be exalted, no
matter what comes of us.”
[3.] He charges it upon the judges themselves,
38
THE ACTS, IV.
that they had been the ihurderers of this Jesus ; “It
is he whom ye crucified, , look how you will answer
it in order to the bringing of them to believe in
Christ, (for he aims at no less than that, ) he en¬
deavours to convince them of sin, of that sin which,
one would think, of all others, was most likely to
startle conscience — their putting Christ to death.
Let them take it how they will, Peter will miss no
occasion to tell them of it.
[4. ] He attests the resurrection of Christ as the
strongest testimony for him, and against his perse¬
cutors ; “ They crucified him, but God raised him
from the dead., they took away his life, but God
gave it him again, and your further opposition to his
interest will speed no better. ” He tells them that
God raised him from the dead, and they could not
for shame answer him with that foolish suggestion,
that they palmed upon the people, that his disciples
came by night and stole him away .
[5.] He preaches this to all the by-standers, to be
by them repeated to all their neighbours, and com¬
mands all manner of persons, from the highest to the
lowest, to take notice of it at their peril; “ Be it
known to you all, that are here present, and it shall
be made known to all the people of Israel, wherever
they are dispersed, in spite of all vour endeavours
to stifle and suppress the notice of it ; as the Lord
God of gods knows, so Israel shall know, all Israel
shall know, that wonders are wrought in the name
of Jesus, not by repeating it as a charm, but believ¬
ing in it as a divine revelation of grace and good will
to men.
(2.) That the name of this Jesus, by the authority
of which they acted, is that name alone by which
men can be saved. He passes from this particular
instance to shew that it is not a particular sect, a
party, that is designed to be set up by the doctrine
they preached, and the miracle they wrought, which
people might either join with, or keep off from, at
their pleasure, as it was with the sects of the philo¬
sophers, and those among the Jews ; but it is a sa¬
cred and divine institution that is hereby ratified and
confirmed, and which all people are highly con¬
cerned to submit to, and come into the measures of.
It is not an indifferent thing, but of an absolute ne¬
cessity, that people believe in this name, and call
upon it.
[1.] We are obliged to it, in duty to God, and in
compliance with his designs; (v. 11.) “ This is the
Stone which was set at nought of you builders, you
that are the rulers of the people, and the elders of
Israel, that should be the builders of the church,
that pretend to be so ; for the church is God’s build¬
ing. Here was a Stone offered you, to be put in the
chief place of the building, to be the main Pillar on
which the fabric might entirely rest ; but you set it
at nought, rejected it, would not make use of it, but
threw it by as good for nothing but to make a step¬
ping-stone of ; but this Stone is now become the Head
of the corner ; God has raised up this Jesus, whom
you rejected, and, by setting him at his right hand,
has made him both the Comer- Stone and the Head-
Stone, the Centre of unity and the Fountain of pow¬
er.” Probably, St. Peter here chose to make use
of this quotation, because Christ had himself made
use of it in answer to the demand of the chief priests
and the elders concerning his authority, not long
oefore this, Matt. 21. 42. Scripture is a tried
weapon in our spiritual conflicts; let us therefore
stick to it.
[2. ] We are obliged to it for our own interest. We
are undone if we do not take shelter in this name,
and make it our refuge and strong tower ; for we
cannot be saved but by Jesus Christ, and if we be
not eternally saved, we are eternally undone ; (v.
12. ) jYeither is there salvation in any other. As there
is no other name bv which diseased bodies can be
cured, so there is no other by which sinful souls can
be saved. “ By him, and him only, by receiving
and embracing his doctrine, salvation must now be
hoped for by all. For there is no other religion in
the world, no not that delivered by Moses, by which
salvation can be had for those that do not now come
into this, at the preaching of it. ” So Dr. Hammond.
Observe here. First, Our salvation is our chief con¬
cern, and that which ought to lie nearest our hearts ;
our rescue from wrath and the curse, and our resto¬
ration to God’s favour and blessing. Secondly, Our
salvation is not in ourselves, nor can be obtained by
any merit or strength of our own ; we can destroy
ourselves, but we cannot save ourselves. Thirdly,
There are among men many names that pretend to
be saving names, but really are not so ; many insti¬
tutions in religion that pretend to settle a reconcilia¬
tion and correspondence between God and man, but
cannot do it. Fourthly, It is only by Christ and his
name that those favours can be expected from God,
which are necessary to our salvation, and that our
services can be accepted with God. This is the ho¬
nour of Christ’s name, that it is the only name
whereby we must be saved; the only name we have
to plead in all our addresses to God. This name is
given, God has appointed it, and it is an inestimable
benefit freely conferred upon us. It is given under
heaven ; Christ has not only a great name in heaven,
but a great name under heaven; for he has all
power both in the upper and in the lower world. It
is given among men, who need salvation, men who
are ready to perish. We may be saved by his name,
that name of his. The Lord our Righteousness ; and
we cannot be saved by any other. How far those
who have not the knowledge of Christ, nor any ac¬
tual faith in him, yet live up to the light they have,
may find favour with God, it is not our business to
determine. But this we know, that, whatever sav¬
ing favour such may receive, it is upon the account
of Christ, and for his sake only ; so that still there is
no salvation in any other. I have sumamed thee,
though thou hast not known me, Isa. 45. 4.
IV. The stand that the court was put to, in the
prosecution by this plea, v. 13, 14. Now was ful¬
filled that promise Christ made, that he would give
them a mouth and wisdom, such as all their adver¬
saries should not be able to gainsay or resist.
1. They could not deny the cure of the lame man
to be both a good deed find a miracle ; he was there
standing with Peter and John, ready to attest the
cure, if there was occasion, and they had nothing to
say against it, ( v . 14. ) either to disprove it, or to
disparage it. It was well that it was not on the sab¬
bath-clay, else they would have had that to say
against it.
2. They could not, with all their pomp and power,
face down Peter and John ; this was a miracle not
inferior to the cure of the lame man, considering
both what cruel bloody enemies these priests had
been to the name of Christ, (enough to make any
one tremble that appeared for him,) and considering
what cowardly faint-hearted advocates those disci¬
ples had lately been for him ; Peter particularly,
who denied him for fear of a silly maul ; yet now
they see the boldness of Peter and John, 7>. 13.
Probably, there was something extraordinary and
very surprising in their looks, they appeared not
only undaunted by the rulers, but daring and daunt¬
ing to them ; they had something majestic in their
foreheads, sparkling in their eyes, and commanding,
if not terrifying, in their voice. They set their faces
like a flint, as the prophet, Isa. 50. 7. Ezek. 3. 8.
The courage of Christ’s faithful confessors has often
been the confusion of their cruel persecutors. Now,
(1.) We are here told what increased their won¬
der ; They perceived that they were unlearned and
ignorant men : they inquired either of themselves
39
THE ACTS, IV.
or others, and found that they were of mean extrac¬
tion, bom in Galilee, that they were bred fishermen,
and had no learned education, had never been at any
university, were not brought up at the feet of any of
the Rabbins, had never been conversant in courts,
camps, or colleges; nay, perhaps talk to them at
this time upon any point in natural philosophy, ma¬
thematics, or politics, and you will find they know
nothing of the matter ; and yet speak to them of the
Messiah and his kingdom, and they speak with so
much clearness, evidence, and assurance, so perti¬
nently, and so fluently, and are so ready in the scrip¬
tures of the Old Testament relating to it, that the
leamedest judge upon the bench is not able to an¬
swer them, or to enter the lists with them. They
were ignorant men — iSiZrtu, firivate men, men that
had not any public character or employment ; and
therefore they wondered they should have such high
pretensions. They were inflows; (so the word signi¬
fies ;) they looked upon them with as much con¬
tempt as if they had been mere naturals, and ex¬
pected no more from them, which made them won¬
der to see what freedom they took.
(2.) We are told what made their wonder in a
great measure to cease; they took knowledge of
them that they had been with Jesus ; they them¬
selves, it is probable, had seen them with him in the
temple, and now recollected that they had seen
them, or some of their servants or those about them
informed them of it, for they would not be thought
themselves to have taken notice of such inferior peo¬
ple. But when they understood that they had been
with Jesus, had been conversant with him, attendant
on him, and trained up under him, they knew what
to impute their boldness to ; nay, their boldness in
divine things was enough to shew with whom they
had had their education. Note, Those that have
been with Jesus, in converse and communion with
him, have been attending on his word, praying in
his name, and celebrating the memorials of his
death and resurrection, should conduct themselves,
in every thing, so that those who converse with
them, may take knowledge of them that they have
been with Jesus. And that makes them so holy,
and heavenly, and spiritual, and cheerful ; that has
raised them so much above this world, and filled
them with another. One may know that they have
been in the mount by the shining of their faces.
15. But when they had commanded
them to go aside out of the council, they
conferred among themselves, 16. Saying,
What shall we do to these men ? F or that
indeed a notable miracle hath been done
by them, is manifest to all them that dwell
in Jerusalem; and we cannot deny?A 17.
But that it spread no further among the
people, let us straitly threaten them, that
they speak henceforth to no man in this
name. 18. And they called them, and
commanded them not to speak at all nor
teach in the name of Jesus. 19. But Peter
and John answered and said unto them,
Whether it be right in the sight of God to
hearken unto you more than unto God,
judge ye. 20. For we cannot but speak
the things which we have seen and heard.
21. So when they had further threatened
them, they let them go, finding nothing
how they might punish them, because of
the people: for all men glorified God for
that which was done. 22. For the mail
was above forty years old, on whom this
miracle of healing was shewed.
We have here the issue of the trial of Peter and
John before the council ; they came off now with
flying colours, because they must be trained up to
sufferings by degrees ; and by lesser trials be pre¬
pared for greater ; they now but run with the foot
men, hereafter we shall have them contending with
horses, Jer. 12. 5.
I. Here is the consultation and resolution of the
court about this matter, and their proceeding there¬
upon.
1. The prisoners were ordered to withdraw ; ( v .
15.) They commanded them to go aside out of the
council; willing enough to get clear of them, (they
spake so home to their consciences,) and not willing
they should hear the acknowledgments that were
extorted from them : but though they might not
hear them, we have them here upon record. The
designs of Christ’s enemies are carried on in close
cabals, and they dig deep, as if they would hide their
councils from the Lord.
2. A debate arose upon this matter ; they confer ■
red among themselves ; every one is desired to speak
his mind freely, and to give advice upon this im¬
portant affair." Now the scri/iture was fulfilled,
that the rulers would take counsel together against
the Lord, and against his anointed, Ps. 2. 2. The
question proposed, was, What shall we do to these
men? v. 16. If they would have yielded to the
convincing commanding power of truth, it had been
easy to say what they should do to these men. They
should have placed them at the head of their coun¬
cil, and receive their doctrine, and been baptized
by them in the name of the Lord Jesus, and joined
in fellowship with them. But when men will not be
persuaded to do what they should do, it is no marvel
that they are ever and anon at a loss what to do.
The truths of Christ, if men would but entertain
them as they should, would give them no manner
of trouble or uneasiness ; but if they hold them or
imprison them in unrighteousness, (Rom. 1. 18.)
they will find them a burthensome stone that they
will not know what to do with, Zech. 12. 3.
3. They came at last to a resolution, in two things.
(1.) That it was not safe to punish the apostles
for what they had done ; very willingly they would
have done it, but they had not courage to do it, be¬
cause the people espoused their cause, and cried up
the miracle ; and they stood now in as much awe of
them as they had done formerly, when they durst
not lay hands on Christ for fear of the people. By
which it appears that the outcry of the mob against
our Saviour, was a forced or managed thing, the
stream soon returned to its former channel. Now
they could not find how they might punish Peter
and John, what colour they might have for it, be¬
cause of the people. They knew it would be an un¬
righteous thing to punish them, and therefore should
have been restrained from it by the fear of God ;
but they considered it only as a dangerous thing, and
therefore were held in from it. only by the fear of
the people. For,
[1.] The people were convinced of the truth of
the miracle ; it was a notable miracle, yturlr <r»g»ior
— a known miracle ; it was known that they did it in
Christ’s name, and that Christ himsell had often
done the like before ; this was a known instance of
the power of Christ and a proof of his doctrine ; that
it was a great miracle, and wrought for the con
firmation of the doctrine they preached, (for it was
a sign,) was manifest to all that dwelt in Jerusalem ;
it was an opinion universally received, and the mira
cle being wrought at the gate of the temple, univer¬
sal notice was taken of it ; and they themselves, with
40
THE ACTS, IV.
all the craft and all the front they had, could not
deny it to be a true miracle ; every body would have
hooted at them if they had. They could easily deny
it to their own consciences, but not to the world.
The proofs of the gospel were undeniable.
[2.] They went further, and were not only con¬
vinced of the truth of the miracle, but all men glo¬
rified God for that which was done ; even those that
were not persuaded by it to believe in Christ, were
yet so affected with it as a mercy to a poor man, and
an honour to their country, that they could not but
give praise to God for it ; even natural religion taught
them to do that. And if the priests had punished
Ft ter and John for that for which all men glorified
God, they would have lost all their interest in the
people, and been abandoned as enemies both to God
and man. Thus therefore their wrath shall be
made to praise God, and the remainder thereof shall
be restrained.
(2.) They yet resolve, that it is necessary to
silence them for the future, v. 17, 18. They could
not prove that they had said or done any thing amiss,
and yet they must no more say or do what they have
done. All their care is, that the doctrine of Christ
spread no further among the people ; as if that heal¬
ing institution were a plague begun, the contagion
of which must be stopped. See how the malice of
hell fights against the counsels of heaven ; God will
have the knowledge of Christ to spread all the world
over, but the chief priests tvould have it spread no
further, which he that sits in heaven laughs at.
Now, to prevent the further spreading of this doc¬
trine,
[1.] They charge the apostles never to preach it
any more. Be it enacted by their authority, (which
they think every Israelite is bound in conscience to
submit to,) That no man speak at all or teach in the
name of Jesus, v. 18. We do not find that they give
them any reason why the doctrine of Christ must be
suppressed ; they cannot say it is either false or dan¬
gerous, or of any ill tendency, and they are ashamed
to own the true reason, that it testifies against their
hypocrisy and wickedness, and shocks their tyranny.
But, Stat pro ratione voluntas — They can assign no
reason but their will. “We straitly charge and
command you, not only that you do not preach this
doctrine publicly, but that ye 'speak henceforth to no
man, not to any particular person privately, in this
name," v. 17. There is not a greater service done
to the Devil’s kingdom than the silencing of faithful
ministers, and the putting them under a bushel that
are the lights of the world.
[2.] They threaten them if they do, straitly
threaten them : it is at their peril. This court will
reckon itself highly affronted if they do, and they
shall fall under its displeasure. Christ had not only
charged them to preach the gospel to every creature,
but had promised to bear them out in it, and re¬
ward them for it. Now these priests not only for¬
bid them to preach the gospel, but threaten to pun¬
ish it as a heinous crime ; but those who know how
to put a Just value upon Christ’s promises, know
how to put a. just contempt upon the world’s threaten-
ings, though they be threatenings of slaughter that
it breathes out, ch. 9. 1.
II. Here is the courageous resolution of the pri¬
soners to go on in their work, notwithstanding the
resolutions of this court, and their declaration of this
resolution, v. 19, 20. Peter and John needed not
confer together, to know one another’s minds, (for
they were both actuated by one and the same Spirit,)
but agree presently in the same sentiments, and
jointly put in the answer, “ Whether it be right in
the right of God, to whom both you and we are ac¬
countable, to hearken unto you more than unto God,
we appeal to yourselves, judge ve ; for we cannot
forbear speaking to every body the things which we
have seen and heard, and are oursleves full of, and
are charged to publish.” The prudence of the ser¬
pent would have directed them to be silent, and
though they could not with a good conscience pro¬
mise that they would not preach the gospel any
more, yet they needed not tell them that they would.
But the boldness of the lion directed them thus to
set both the authority and the malignity of their per¬
secutors at defiance.
They do, in effect, tell them that they are resolved
to go on in preaching, and justify themselves in it
with two things.
1. The command of God ; “You charge us not to
preach the gospel, he has charged us to preach it,
has committed it to us as a trust, requiring us upon
our allegiance faithfully to dispense it ; now whom
must we obey ; God or you ?” There they appeal
to one of the communes notilix — to a settled and ac¬
knowledged maxim in the law of nature, that if
men’s commands and God’s interfere, God’s com¬
mands must take place. It is a rule in the common-
law of England, that if any statute be made con¬
trary to the law of God, it is null and void. Nothing
can be more absurd than to hearken unto weak and
fallible men that are fellow-creatures and fellow-
subjects, more than unto a God that is infinitely wise
and holy, our Creator and sovereign Lord, and the
Judge to whom we are all accountable. The case is
so plain, so uncontroverted and self-evident, that we
will venture to leave it to yourselves to judge of it,
though you are biassed and prejudiced. Can you
think it right in the sight of God to break a divine
command in obedience to a human injunction ?
That is right indeed, which is right in the sight of
God ; for his judgment, we are sure, is according to
truth, and therefore by that we ought to govern our¬
selves.
2. The convictions of their consciences ; though
they had not had such an express command from
heaven to preach the doctrine of Christ, yet they
could not but speak, and speak publicly, those things
which they had seen and heard. Like Elihu, they
were full of this matter, and the Spirit within them
constrained them, they must speak, that they might
be refreshed, Job 32. 18, 20. (1.) They felt the in¬
fluence of it upon themselves, what a blessed change
it has wrought upon them, has brought them into a
new world, and therefore they cannot but speak of
it : and those speak the doctrine of Christ best, that
have felt the power of it, and tasted the sweetness
of it, and have themselves been deeply affected with
it ; it is as a fire in their bones, Jer. 20. 9. (2.) They
know the importance of it to others ; they look with
concern upon perishing souls, and know they cannot
escape eternal ruin but by Jesus Christ, and there¬
fore will be faithful to them in giving them warning
and shewing them the right way. They are things
which we have seen and heard, and therefore are
fully assured of ourselves ; and things which we only
have seen and heard : and therefore, if we do not
publish them, who will ? Who can ? Knowing the
favour, as well as the terror, of the Lord, we per¬
suade men ; for the love of Christ and the love of
souls constrain us, 2 Cor. 5. 11, 14.
III. There is the discharge of the prisoners; (v.
21.) They further threatened them, and thought
that they frightened them, and then let them go.
There were many whom they terrified into an
obedience to their unrighteous decrees ; they knew
how to keep men in awe with their excommunica¬
tions, (John 9. 22.) and thought they could have the
same influence upon the apostles that they had upon
other men ; but thev were deceived, for they had
been with Jesus. They threatened them, and that
was all they did now ; when they had done that,
they let them go.
1. Because they durst not contradict the people,
41
THE ACTS, IV.
who glorified God for that which was done, and
would have been ready (at least they thought so) to
pull them out of their seats, if they had punished the
apostles for doing it. As rulers by the ordinance of
God are made a ten'or and restraint to wicked peo¬
ple, so people are sometimes by the providence of
God made a terror and restraint to wicked rulers.
2. Because they could not contradict the miracle ;
For {y. 22.) the man was above forty years old, on
whom this , miracle of healing was shewed. And
therefore, ( 1. ) The miracle was so much the greater;
he having been lame from his mother's womb, ch. 3.
2. The older he grew, the more inveterate the dis¬
ease was, and the more hardly cured. If those that
are grown into years, and have been long accustom¬
ed to evil, are cured of their spiritual impotency to
good, and thereby of their evil customs, the power
of divine grace is therein so much the more magnifi¬
ed. (2. ) The truth of it was so much the better at¬
tested ; for the man being above forty years old, he
was able, like the blind man whom Christ healed,
when he was asked, to speak for himself, John 9. 21.
23. And being let go, they went to their
own company, and reported all that the
chief priests and elders had said unto them.
24. And when they heard that, they lifted
up their voice to God with one accord, and
said, Lord, thou art God, which hast made
heaven, and earth, and the sea, and all that
in them is : 25. Who by the mouth of thy
servant David hast said, Why did the hea¬
then rage, and the people imagine vain
things ? 26. The kings of the earth stood
up, and the rulers were gathered together
against the Lord, and against his Christ.
27. For of a truth against thy holy child
Jesus, whom thou hast anointed, both He¬
rod, and Pontius Pilate, with the Gentiles,
and the people of Israel, were gathered to¬
gether, 28. For to do whatsoever thy hand
and thy counsel determined before to be
done. 29. And now, Lord, behold their
threatenings : and grant unto thy servants,
that with all boldness they may speak thy
word, 30. By stretching forth thine hand to
heal ; and that signs and wonders may be
done by the name of thy holy child Jesus.
31. And when they had prayed, the place
was shaken where they were assembled to¬
gether ; and they were all filled with the
Holy Ghost, and they spake the word of
God with boldness.
We hear no more at present of the chief priests,
what they did when they had dismissed Peter and
John, but are to attend those two witnesses. And
here we have,
I. Their return to their brethren, the apostles and
ministers, and perhaps some private Christians ; (v.
23.) Being let go, they went to their own company,
who perhaps were at this time met together in pain
for them, and praying for them ; as ch. 12. 12. As
soon as ever they were at liberty, they went to their
old friends, and returned to their church-fellowship.
1. Though God had highly honoured them, in
calling them out to be his witnesses, and enabling
them to acquit themselves so well, yet they were not
puffed up with the honour done them, nor thought
themselves thereby exalted above their brethren,
Vol. vi. — F
but went to their own company. No advancement
in gifts or usefulness «hould make us think ourselves
above either the duties or the privileges of the com¬
munion of saints.
2. Though their enemies had seveiely threatened
them, and endeavoured to break their knot, and
frighten them from the work they were jointly en¬
gaged in, yet they went to their own company, and
feared not the wrath of their rulers. They night
have had comfort, if, being let go, they had retired
to their closets, and spent some time in devotion
there. But they were men in a public station, and
must seek not so much their own personal satisfac¬
tion, as the public good. Christ’s followers do best
in cornpany, provided it be in their own company.
II. The account they gave them of what had pass¬
ed ; they reported all that the chief priests and elders
had said unto them, adding, no doubt, what they
were enabled by the grace of God to reply to them,
and how their trial issued. They related it to them,
1. That they might know what to expect both
from men and from God in the progress of their
work ; from men they might expect every thing
that was terrifying, but from God every thing that
was encouraging ; men would do their utmost to run
them down, but God would take effectual care to
bear them up. Thus the brethren in the Lord
would wax confident through their bonds, and their
experiences, as Phil. 1. 14.
2. That they might have it recorded in the his¬
tory of the church, for the benefit of posterity, par¬
ticularly for the confirmation of our faith touching
the resurrection of Christ. The silence of an adver¬
sary, in some cases, is next door to the consent and
testimony of an adversary. These apostles told the
chief priests to their faces, that God had raised zip
Jesus from the dead, and though they were a body
of them together, they had not the confidence to
deny it, but in the silliest and most sneaking man¬
ner imaginable, bid the apostles not tell any body
of it.
3. That they might now join with them in prayers
and praises ; and by such a concert as this God would
be the more glorified, and the church the more
edified. We should therefore communicate to our
brethren the providences of God that relate to us,
and our experience of his presence with us, that
they may assist us in our acknowledgment of God
therein.
III. Their address to God upon this occasion ;
When they heard of the impotent malice of the
priests, and the potent courage of the sufferers, they
called their company together, and went to prayer ;
they lifted up their voice to God with one accord, v.
24. Not that it can be supposed that they all said
the same words at the same time, (though it was
possible they might, being all inspired by one and
the same Spii-it, ) but one in the name of the rest
lifted up his voice to God, and the rest joined with
him, o/jLc,Bvy.s.iov — with one mind ; (so the word sig¬
nifies ;) their hearts went along with him, and so
though but one spake, they all prayed ; one lifted
up his voice, and, in concurrence with him, thev all
lifted up their hearts, which was, in effect, lifting
up their voice to God ; for thoughts are words to
God. Moses cried unto God, when we find not a
word said.
Now in this solemn address to God, we have,
1. Their adoration of God as the Creator of the
world ; (v. 24. ) With one mind, and so, in effect,
with one mouth, they glorified God, Rom. 15. 6.
They said, “ O Lord, thou art God , God alone ;
Aitrirorct, thou art our Master and sovereign Ruler,"
(so the word signifies,) “thou art God; God, and
not man ; God, and not the work of men’s hands ;
the Creator of all, and not the creature of men’s
fancies. Thou art the God which hast made hea-
12 THE ACTS, IV.
ven and earth , and the sea , the upper and lower
world, and all the creatures that are in both.”
Thus we Christians distinguish ourselves from the
heathen, that, while they worship gods which they
have made, we are worshipping the God that made
us and all the world. And it is very proper to begin
our prayers, as well as our creed, with the acknow¬
ledgment of this, that God is the Father almighty ,
Maker of heaven and earth, and of all things visi¬
ble and invisible. Though the apostles were at this
time full of the mystery of the world’s redemption,
yet they do not forget or overlook the history of the
world’s creation ; tor the Christian religion was in¬
tended to confirm and improve, not to eclipse or
justle out, the truths and dictates of natural religion.
It is a great encouragement to God’s servants, both
in doing work, and suffering work, that they serve
the God that made all things, and therefore has the
disposal of their times, and all events concerning
them, and is able to strengthen them under all their
difficulties. And if we give him the glory of this,
we may take the comfort of it.
2. Their reconciling themselves to the present dis¬
pensations of Providence, by reflecting upon those
scriptures in the Old Testament which foretold that
the kingdom of the Messiah would meet with such
opposition as this at the first setting of it up in the
world, v. 25, 26. God, who made heaven and earth,
cannot meet with any [effectual] opposition to his
designs, since none dare [at least, can prevailingly]
dispute or contest with him. Yea, thus it was writ¬
ten, Thus he spake by the mouth, thus he wrote by
the pen, of his servant David, who, as appears by
this, was the penman of the second psalm, and there¬
fore, most probably, of the first, and other psalms
that are not ascribed to any other, though they have
not his name in the title. Let it not therefore be a
surprise to them, or any discouragement to any in
embracing their doctrine, for the scri/iture must be
fulfilled. It was foretold, Ps. 2. 1, 2. (1.) That
the heathen would rage at Christ and his kingdom,
and be angry at the attempts to set it up, because
that would be the pulling down of the gods of the
heathen, and giving check to the wickedness of the
heathen. (2.) That the people would imagine all
the things that could be against it, to silence the
teachers of it, to discountenance the subjects of it,
and to crush all the interests of it If they prove
vain things in the issue, no thanks to them who ima¬
gined them. (3.) That the kings of the earth, par¬
ticularly, would stand up in opposition to the king¬
dom of Christ, as if they were jealous (though there
is no occasion for their being so) that it would inter¬
fere with their powers, and intrench upon their pre¬
rogatives. The kings of the earth, that are most
favoured and honoured by Divine Providence, and
should do most for God, are strangers and enemies
to divine grace, and do most against God. (4. ) That
the rulers would gather together against God and
Christ ; not only monarchs, that have the power in
their single persons, but there where the power is
m many rulers, councils, and senates, thev gather
together, to consult and decree against the Lord, and
against his Christ — against both natural and revealed
religion. What is done against Christ, God takes
as done against himself. Christianity was not only
destitute of the advantage of the countenance and
support of kings and rulers, (it had neither their
power nor their purses,) but it was opposed and
fought against by them, and they combined to run
it down, and yet it made its way.
3. Their representation of the present accomplish¬
ment of those predictions in the enmity and malice
of the rulers against Christ. What was foretold we
see fulfilled, v. 27, 28. It is of a truth, it is cer¬
tainly so, it is too plain to be denied, and in it ap¬
pears the truth of the prediction, that Herod and
Pilate, the two Roman governors, with the Gentiles,
(the Roman soldiers under their command,) and
with the fieo/ile of Israel, (the rulers of the Jews and
the mob that is under their influence, ) were gathered
together in a confederacy against the Holy Child
Jesus whom thou hast anointed. Some copies add
another circumstance, ev tS -etoas/ <r» <raiul*-\-in this
thy holy city, where, above any place, he Should
have been welcomed. But herein they do that which
thy hand and thy counsel determined before to be
done. See here, (1. ) The wise and holy designs God
had concerning Christ. He is here called the Child
Jesus, as he was called (Luke 2. 27, 43. ) in his in¬
fancy, to intimate that even in his exalted state he
is not ashamed of his condescensions for us, and that
he continues meek and lowly in heart. In the height
of his glory he is the Lamb of God, and the Child
Jesus. But he is the Holy Child Jesus, (so he was
called, Luke 1. 35. that Holy Thing,) and thy holy
Child ; the word signifies both a son and a servant,
7rai<tcL an ; he was the Son of God ; and yet in the work
of redemption he acted as his Father’s Servant, (Isa.
42. 1.) My Servant whom I uphold. It was he
whom God anointed, both qualified for the under¬
taking, and called to it ; and thence he was called
the Lord’s Christ, v. 26. And this comes in as a
reason why they set themselves with so much rage
and violence against him, because God had anointed
him, and they were resolved not to resign, much less
to submit to him. David was envied by Saul, be¬
cause he was the Lord’s anointed. And the Philis¬
tines came up to seek David when they heard he
was anointed, 2 Sam. 5. 17. Now the God that
anointed Christ, determined what should be done to
him, pursuant to that anointing ; he was anointed to
be a Saviour, and therefore it was determined he
should be a Sacrifice, to make atonement for sin ; he
must die therefore, he must be slain, yet not by his
own hands; therefore God wisely determined before
by what hands it should be done, it must be by the
hands of those who will treat him as a criminal and
malefactor, and therefore it cannot be done by the
hands either of angels or good men ; he must there¬
fore be delivered into the hands of sinners, as Job
was, ch. 16. 11. And as David was delivered to
Shimei to be made a curse; (2 Sam. 16. 11.) The
Lord has bidden him. God’s hand and his counsel
determined it, his will, and his wisdom. God’s hand,
which properly denotes his executive power, is here
put for his purpose and decree, because with him
saying and doing are not two things, as they are with
us. His hand and his counsel always agree ; for
whatsoever the Lord pleased that did he. Dr. Ham¬
mond makes this phrase of God’s hand determining
it, to be an allusion to the High-Priest’s casting lots
upon the two goats on the day of atonement, (Lev.
16. 8.) in which he lifted up the hand that he hap¬
pened to have the lot for the Lord in, and that goat
on which it fell was immediately sacrificed ; and the
disposal of this lot was from the Lord, Prov. 16. 33.
Thus God’s hand determined what should be done,
that Christ should be the Sacrifice slain. Or, (if I
may offer a conjecture,) when God’s hand is here
said to determine, it may be meant, not of God’s act¬
ing hand, but his writing hand, as, (Job 13. 26.)
Thou writest bitter things against us ; and God’s de¬
cree is said to be that which is written in the scrip¬
tures of truth, (Dan. 10. 31.) and in the volume of
the book it was written of Christ, Ps. 40. 7. It was
God’s hand that wrote it, his hand according to his
counsel. The commission was given under his hand.
(2.) The wicked and unholy instruments that were
employed in the executing of this design, though
they meant not so, neither did their hearts think so.
Herod and Pilate, Gentiles and Jews, who had been
at variance with each other, united against Christ.
And God’s serving his own purposes by what they
43
THE ACTS, IV.
<lid, was no excuse at all for their malice and wick- j
edness in the doing of it, any more than God’s mak¬
ing the blood of the martyrs the seed of the church
extenuated the guilt of their bloody persecutors. Sin
is not the less evil for God’s bringing good out of it,
but he is by that the more glorified, and will be so,
when the mystery of God shall be finished.
4. Their petition with reference to the case at this
time. The enemies were gathered together against
Christ, and then no wonder that they were so against
his ministers ; the disciple is not better than his Mas¬
ter, nor must expect better treatment; but, being
thus insulted, they pray,
(1.) That God would take cognizance of the ma¬
lice of their enemies; Now, Lord, behold their
threatenings, v. 29. Behold them , as thou art said
to behold them in the psalm before quoted, (Ps. 2. 4. )
when they thought to break his bands asunder, ana
cast away his cords from them; he that sits in heaven,
laughs at them, and has them in derision ; and then
the virgin, the daughter of Zion, may despise the
impotent menaces even of the great king, the king
of Assyria, Isa. 37. 22. And now, Lord ; ra vvv ;
there is an emphasis upon the now, to intimate that
then is God’s time to appear for his people, when the
power of their enemies is most daring and threaten¬
ing. They do not dictate to God what he shall do,
but refer themselves to him, like Hezekiah; (Isa. 37.
17. ) “ Open thine eyes, 0 Lord, and see ; thou know-
est what they say, thou behc/dest mischief and spite,
(Ps. 10. 14.) to thee we appeal, behold their threat¬
enings, and either tie their hands, or turn their
hearts ; make their wrath, as far as it is let loose, to
praise thee, and the remainder thereof do thou re¬
strain ,” Ps. 76. 10. It is a comfort to us, that if we
are unjustly threatened, and bear it patiently, we
may make ourselves easy by spreading the case be¬
fore the Lord, and leaving it with him.
(2.) That God, by his grace, would keep up their
spirits, and animate them to go on cheerfully with
their work ; Grant unto thy servants, that with all
boldness they may speak thy word, though the priests
and rulers have enjoined them silence. Note, In
threatening times, our care should not be so much
that troubles may be prevented, as that we may be
enabled to go on with cheerfulness and resolution in
our work and duty, whatever troubles we may meet
with. Their prayer is not, “ Lord, behold their
threatenings, and" frighten them, and stop their
mouths, and fill their faces with shame ;” but, “ Be¬
hold their threatenings, and animate us, open our
mouths and fill our hearts with courage. ” They do
not pray, “ Lord, give us a fair opportunity to retire
from our work, now that it is become dangerous ;”
but, “ Lord, give us grace to go on in our work, and
not to be afraid of the face of man.” Observe, [1.]
Those that are sent on God’s errands, ought to de¬
liver their message with boldness, with all boldness,
with all liberty of speech, not shunning to declare
the whole counsel of God, whoever is offended ; not
doubting of what they say, or of being borne out in
saying it. [2.] God is to be sought unto for an abi¬
lity to speak his word with boldness, and those that
desire divine aids and encouragements, may depend
upon them, and ought to go forth, and go on, in the
strength of the Lord God. [3.] The threatenings
of our enemies, that are designed to weaken our
hands, and drive us off from our work, should rather
stir us up to so much the more courage and resolu¬
tion in our work. Are they daring, that fight against
Christ ? For shame, let not us be sneaking, that are
for him.
(3.) That God would still give them power to
work miracles for the confirmation of the doctrine
they preached, which, by the cure of the lame man,
they found to contribute very much to their success,
and would contribute abundantly to their further
progress. Lord, grant us boldness, by stretching
forth thine hand to heal. Note, Nothing imboldens
faithful ministers more in their work, than the tokens
of God’s presence with them, and a divine powert
going along with them. They pray, [1. ] That God
would stretch forth his hand to heal, both the bodies
and souls of men ; else in vain do they stretch forth
their hands, either in preaching, (Isa. 65. 2.) or in
curing. [2.] That signs and wonders might be done
by the name of the holy Child Jesus, which would
be convincing to the people, and confounding to the
enemies. Christ had promised them a power to
work miracles, for the proof of their commission ;
(Mark 16. 17, 18.) yet they must pray for it ; and,
though they had it, must pray for the continuance
of it. Christ himself must ask, and it shall be given
him. Observe, It is the honour of Christ that they
aim at in this request, that the wonder might be done
by the name of Jesus, the holy Child Jesus, and his
name shall have all the glory.
IV. The gracious answer God gave to this address,
not in word, but in power.
1. God gave them a sign of the acceptance of their
prayers; (v. 31.) When they had prayed, (perhaps
many of them prayed successively, one by one, ac¬
cording to the rule, (1 Cor. 14. 31.) and when they
had concluded the work of the day,) the place was
shaken where they were assembled together, there
was a strong mighty wind, such as that when the
Spirit was poured out upon them, ( ch . 2. 1, 2. ) which
shook the house, which was now their house of prayer.
This shaking of the place was designed to strike an
awe upon them, and to awaken and raise their ex¬
pectations, and to give them a sensible token that
God was with them of a truth : and perhaps it was
to put them in mind of that prophecy, (Hag. 2. 7.)
I will shake all nations, and will fill this house with
glory. This was to shew them what reason they
had to fear God more, and then they would fear man
less. He that shook this place, could make the
hearts of those who threatened his servants thus, to
tremble, for he cuts off. the spirit of princes, and is
terrible to the kings of the earth. The place was
shaken, that their faith might be established and un¬
shaken.
2. God gave them greater degrees of his Spirit,
which was the thing they prayed for ; their prayer,
without doubt, was accepted, for it was answered,
they were all filled with the Holy Ghost, more than
ever ; by which they were not only encouraged, but
enabled, to speak the word of God with boldness,
and not to be afraid of the proud and haughty looks
of men. The Holy Ghost taught them not only what
to speak, but how to speak. Those that were en¬
dued habitually with the powers of the Holy Ghost,
had yet occasion for fresh supplies of the Spirit, ac¬
cording as the various occurrences of their service
were. They were filled with the Holy Ghost at the
bar, (i\ 8.) and now filled with the Holy Ghost in
the pulpit ; which teaches us to live in an actual de¬
pendence upon the grace of God, according as the
duty of every day requires ; we need to be anointed
with fresh oil upon every fresh occasion. As in the
providence of God, so in the grace of God, we not
only in general live, and have our being, but move
in every particular action, ch. 17. 28. M e have
here an instance of the performance of that promise,
that God will give the Holy Spirit to them that ask
him ; (Luke 11. 13.) for it was in answer to prayer
that they were filled with the Holy Ghost ; and we
have also an example of the improvement of that
gift, which is required of all on whom it is bestowed;
have it and use it, use it, and have more of it. When
they were filled with the Holy Ghost, they spake the
word with all boldness; for the ministration of the
Spirit is given to every man, to profit withal. Ta¬
lents must be traded with, not buried. When they
44
THE ACTS, IV.
find the Lord God helfi them by his Spirit, they know
they shall not be confounded, Isa. 50. 7.
32. And the multitude of them that be¬
lieved were of one heart and of one soul :
neither said any of them that aught of the
things which he possessed was his own ;
but they had all things common. 33. And
with great power gave the apostles witness
of the resurrection of the Lord Jesus : and
great grace was upon them all. 34. Nei¬
ther was there any among them that lack¬
ed : for as many as were possessors of lands
or houses sold them, and brought the prices
of the things that were sold, 35. And laid
them down at the apostles’ feet : and dis¬
tribution was made unto every man ac¬
cording as he had need. 36. And Joses,
who by the apostles was surn anted Barna¬
bas, (which is, being interpreted, The son
of consolation,) a Levite, and of the coun¬
try of Cyprus, 37. Having land, sold it ,
and brought the money, and laid it at the
apostles’ feet.
We have a general idea given us in these verses,
and it is a very beautiful one, of the spirit and state
of this truly primitive church ; it is conspectus sceculi
— a view of that age of infancy and innocence.
I. The disciples loved one another dearly. Be¬
hold, how good and how pleasant it was to see how
the multitude o them that believed, were of one
heart, and of one soul, ( v . 32.) and there was no
such thing as discord or division among them. Ob¬
serve here,
1. There were multitudes that believed; even in
Jerusalem, where the malignant influence of the
chief priests was most strong, there were three thou¬
sand converted on one day, and five thousand on
another, and, beside those, there were added to the
church daily ; and, no doubt, they were all baptized,
and made profession of the faith ; for the same Spirit
that endued the apostles with courage to preach the
faith of Christ, endued them with courage to confess
it. Note, The increase ot the church is the glory
of it, and the multitude of them that believe, more
than their quality. Now the church shines, and
her light is come, when souls thus fly like a cloud
into her bosom, and like doves to their windows, Isa.
60. 1, 8.
2. They were all of one heart, and of one soul.
Though there were many, very many, of different
ages, tempers, and conditions, in the world, who,
perhaps, before they believed, were perfect stran¬
gers to one another, yet, when they met in Christ,
they were as intimately acquainted as if they had
known one another many years. Perhaps, they had
been of different sects among the Jews, before their
conversion, or had had discords upon civil accounts ;
but now those were all forgotten, and laid aside, and
they were unanimous in the faith of Christ, and, be¬
ing all joined to the Lord, they were joined to one
another in holy love. This was the blessed fruit of
Christ’s dying precept to his disciples, to love one
another, and his dving prayer for them, that they all
might be one. We have reason to think they di¬
vided themselves into several congregations, or wor¬
shipping assemblies, according as their dwellings
were, under their respective ministers ; and yet that
occasioned no jealousy or uneasiness ; for they were
all of one heart, and one soul, notwithstanding ; and
loved those of other congregations, as truly as those
of their own. Thus it was then, and we may not
despair of seeing it so again, when the Spirit shall be
poured out upon us from on high.
II. The ministers went on in their work with
great vigour and success ; ( v . 33.) With great power
gave the apostles witness of the resurrection of the
Lord Jesus. The doctrine they preached, was, the
resurrection of Christ : a matter of fact, which
served not only for the confirmation of the truth of
Christ’s holy religion, but, being duly explained
and illustrated, with the proper inferences from it,
served for a summary of all the duties, privileges,
and comforts, of Christians. The resurrection of
Christ, rightly understood and improved, will let us
into the great mysteries of religion.
By the great power, wherewith the apostles attested
the resurrection, may be meant,
1. The great vigour, spirit, and courage, with
which they published and avowed this doctrine ;
they do it not softly and diffidently, but with liveli¬
ness and resolution, as those that were themselves
abundantly satisfied of the truth of it, and earnestly-
desired that others should be so too. Or,
2. The miracles which they wrought to confirm
their doctrine ; With works of great power, they
gave witness to the resurrection of Christ, God him¬
self, in them, bearing witness too.
III. The beauty of the Lord our God shone upon
them, and all their performances ; Great grace was
upon them all, not only all the apostles, but all the
believers, wk /utyd\n ; grace that had something
great in it, (magnificent and very extraordinary,)
was upon them all.
1. Christ poured out abundance of grace upon
them, such as qualified them for great services, by
enduing them with great power ; it came upon them
from on high, from above.
2. There were evident fruits of this grace in all
they said and did, such as put an honour upon them,
and recommended them to the favour of God, as
being in his sight of great price.
3. Some think it includes the favour they were in
with the people. Every one saw a beauty and ex-
cellencv in them, and respected them.
IV. They were very liberal to the poor, and dead
to this world. This was as great an evidence of the
grace of God in them as any other, and recom¬
mended them as much to the esteem of the people.
1. They insisted not upon property, which even
children seem to have a sense of, and a jealousy for,
and which worldly people triumph in, as Laban,
(Gen. 31. 43.) All that thou seestis mine ; and Na-
bal, (1 Sam. 25. 11.) My bread and my water.
These believers were so taken up with the hopes of
an inheritance in the other world, that this was as
nothing to them. jVo man said that aught of the
things which he possessed, was his own, v. 32. They
did not take away property, but they were indiffer¬
ent to it. They did not call what they had, their
own, in a way of pride and vain-glorv, boasting of
it, or trusting in it. Thev did not call it their own,
because they had, in affection, forsaken all for
Christ, and were continually expecting to be
stripped of all for their adherence to him. They
did not say, that aught was their own ; for we can
call nothing our own but sin ; what we have in the
world, is more God’s than our own ; we have if
from him, must use it for him, and are accountable
for it to him. No man said what he had nvas his
own, tSiov — his peculiar ; for he was ready to distri¬
bute, willing to communicate, and desired not to eat
his morsel alone, but what he had to spare from
himself and family, his poor neighbours were wel¬
come to. They that had estates, were not solici¬
tous to lay up, but very willing to lay out, and would
straiten themselves to help their brethren. No mar¬
vel that they were of one heart and soul , when they
45
THE ACTS, V.
sat so loose to the wealth of this world ; for meum —
mine and tnum — thine are the great make-baits.
Men’s holding their own, and grasping at more than
their own, are the rise of wars and fightings.
2. They abounded in charity, so that, in effect,
they had ' all things common ; for, (v. 34. ) there was
not any among them that lacked, but care wras ta¬
ken for their supply. Those that had been main¬
tained upon the public charity, when they turned
Christians, probably were excluded, and therefore
it was fit that the church should take care of them.
As there were many poor that received the gospel,
so there were some rich that were able to maintain
them, and the grace of God made them willing.
Therefore those that gather much, have nothing
over, because what they have over, they have for
them who gather little, that they may have no lack,
2 Cor. 8. 14, 15. The gospel hath laid all things
common, not so that the poor are allowed to rob the
rich, but so that the rich are appointed to relieve
the poor.
3. They did many of them sell their estates, to
raise a fund for charity ; As many as had possession
of lands or houses, sold them, v. 34. Dr. Lightfoot
computes that this was the year of jubilee in the
Jewish nation, the fiftieth year, (the twenty-eighth
since they settled in Canaan fourteen hundred years
ago,) so that what was sold that year being not to
return till the next jubilee, lands then took a good
price, and so the sale of those lands would raise the
more money.
Now, (1.) We are here told what they did w'ith
the money that was so raised ; they laid it at the
apostles' feet, they left it to them to be disposed of
as they thought fit ; probably, they had their sup¬
port from it ; from whence else could they have it ?
Observe, The apostles would have it laid at their
feet, in token of their holy contempt of the wealth
of the world ; they thought it fitter they should be
laid at their feet than lodged in their hands or in
their bosoms. Being laid there, it was not hoarded
up, but distribution was made, bv proper persons,
unto every man according as he had need. Great
care ought to be taken in the distribution of public
charity, [1.] That it be given to such as have need,
such as are not able to procure a competent main¬
tenance for themselv.es, through age, infancy, sick¬
ness, or bodily disability, or incapacity of mind, want
either of ingenuity or activity, cross providences,
losses, oppressions, a numerous charge ; those that
upon any of these accounts, or any other, have real
need, and have not relations of their own to help
them ; but, above all, those that are reduced to
want for well doing, and for the testimony of a good
conscience, ought to be taken care of, and provided
for, and, with a prudent application of what is given,
so as may be most for their benefit. [2.] That it
be given to every man, for whom it is intended, ac¬
cording as he had need, without partiality or respect
of persons. It is a rule, in dispensing "charity, as
well as in administering justice, ut parium par sit
ratio — that those who are equally needing and
equally deserving, should be equally helped, and
that the charity should be suited and adapted to the
necessity, as the word is.
(2.) Here is one particular person mentioned, that
was remarkable for this generous charity ; it -was
Bamiabas, afterward Paul’s colleague. Observe,
[1.1 The account here given concerning him, v.
35. His name was Joses ; he was of the tribe of
J.rvi, for there were Levites among the Jews of the
dispersion, who, it is probable, presided in their sy¬
nagogue-worship, and, according to the duty of that
tribe, taught them the good knowledge of the J.ord.
He was bom in Cyprus, a great way off from Jeru¬
salem, his parents, though Jews, having a settle¬
ment there. Notice is taken of the apostles’ chang¬
ing his name after he associated with them. It is
probable that he was one of the seventy disciples,
and, as he increased in gifts and graces, grew emi¬
nent, and was respected by the apostles, who, in to¬
ken of their value for him, gave him a name, Bar¬
nabas — the son of prophecy, (so it properly signifies,)
he being endued with extraordinary gifts of prophe
cy. But the Hellenist Jews (saith Grotius) called
praying, T*ga#x»cr/c, and therefore by that word it
is rendered here ; A son of exhortation ; (so some ;)
one that had an excellent faculty of healing and pur-
suading ; we have an instance of it, ch. 11. 22, 24.
A son of consolation ; (so we read it ;) one that did
himself walk very much in the comforts of the Holy
Ghost, a cheerful Christian, and this enlarged his
heart in charity to the poor ; or one that was emi¬
nent for comforting the Lord's people, and speaking
peace to wounded troubled consciences ; he had an
admirable felicity that way. There were two among
the apostles that were called Boanerges — Sons of
thunder ; (Mark 3. 17.) but here was a son of con¬
solation with them. Each had his several gift, nei¬
ther must censure the other, but both ease one ano¬
ther ; let the one search the wound, and then let the
other heal it and bind it up.
[2.] Here is an account of his charity, and great
generosity to the public fund. His is particularly
taken notice of, because of the eminency of his ser¬
vices afterward in the church of God, especially in
carrying the gospel to the Gentiles ; that this might
not appear to come from any ill will to his own na¬
tion, we have here his benevolence to the Jewish
converts ; or perhaps this is mentioned, because it
was a leading card, and an example to others ; he
having land, whether in Cyprus, where he was
bom, or in Judea, where he now lived, or elsewhere,
is not certain, but he sold it, not to buy elsewhere to
advantage, but, as a Levite indeed, who knew he
had the Lord God of Israel for his inheritance, he
despised earthly inheritances, would be cumbered
no more with them, but brought the mohey, and
laid it at the apostles' feet, to be given in charity.
Thus, as one that was designed to be a preacher of
the gospel, he disentangled himself from the affairs
of this life ; and he lest nothing upon the balance of
the account, by laying the purchase-wo^et/ at the
apostles' feet, when he himself was, in effect, num¬
bered among the apostles, by that word of the Holy
Ghost, Separate me Barnabas and Saul for the
work whereunto I have called them, ch. 13. 2. Thus,
for the respect he shewed to the apostles as apostles,
he had an apostle's reward.
CHAP. V.
In this chapter, we have, I. The sin and punishment of Ana¬
nias and Sapphira, who, for lying to the Holy Ghost, were
struck dead at the word of Peter, v. 1 ..11. IT. The
flourishing state of the church, in the power that went
along with the preaching of the gospel, v. 12.. 16. III.
The imprisonment of the apostles, and their miraculous
discharge out of prison, with fresh orders to go on to preach
the gospel, which they did, to the great vexation of their
persecutors, v. 17.. 26. TV. Their arraignment before
the great Sanhedrim, and their justification of themselves
in what they did, v. 27 . . 33. V. Gamaliel’s counsel con¬
cerning them, that they should not persecute them, but let
them alone, and see what would come of :t, and their con¬
currence, for the present, with this advice, in the dismission
of the apostles with no more than a scourging, v. 34 . . 40.
VI. The apostles’ cheerful progress in their work, notwith¬
standing the prohibition laid upon them, and the indignity
done them, v. 41, 42.
1. XJiUT a certain man named Ananias,
JO with Sapphira his wife, sold a
possession, 2. And kept back part of the
price, his wife also being privy to it, and
brought a certain part, and laid it at the
40
THE ACTS, V.
apostles1 feet. 3. But Peter said, Ananias*
why hath Satan filled thine heart to lie to
the Holy Ghost, and to keep back part of
the price of the land ? 4. While it remain¬
ed, was it not thine own ? And after it
was sold, was it not in thine own power ?
Why hast thou conceived this thing in thine
heart ? Thou hast not lied unto men, but
unto God. 5. And Ananias, hearing these
words, fell down, and gave up the ghost :
and great fear came on all them that heard
these things. 6. And the young men arose,
wound him up, and carried him out, and
buried him. 7. And it was about the space
of three hours after, when his wife, not
knowing what was done, came in. 8. And
Peter answered unto her, Tell me whether
ye sold the land for so much ? And she
said, Yea, for so much. 9. Then Peter
said unto her, How is it that ye have
agreed together to tempt the Spirit of the
Lord ? Behold, the feet of them which have
buried thy husband, are at the door, and
shall carry thee out. 10. Then fell she
down straightway at his feet, and yielded
up the ghost : and the young men came in,
and found her dead, and carrying her forth,
buried her by her husband. 1 1. And great
fear came upon all the church, and upon
as many as heard these things.
The chapter begins with a melancholy but , which
puts a stop to the pleasant and agreeable prospect
of things which we had in the foregoing chapters ;
as every man, so every church, in its best state, has
its but . " 1. The disciples were very holy, and hea¬
venly, and seemed to be all exceeding good ; but
thei’e were hypocrites among them, whose hearts
were not right in the sight of God, who, when they
were baptized, and took upon them the form of god¬
liness, denied the power of godliness, and stopped
short of that There is a mixture of bad with good
in the best societies on this side heaven ; tares will
grow among the wheat until the harvest. 2. It was
the praise of the disciples, that they came up to that
perfection which Christ recommended to the rich
young man — they sold what they had, and gave to
the poor ; b ut even that proved a cloak and cover of
hypocrisy, which was thought the greatest proof
and evidence of sincerity. 3. The signs and won¬
ders which the apostles wrought, were hitherto mi¬
racles of mercy ; but now comes in a miracle of
judgment, and here is an instance of severity, fol¬
lowing the instances of goodness, that God may be
both loved and feared. Observe here,
I. The sin of Ananias, and Sapphira his wife. It
is good to see husband and wife joining together in
that which is good, but to be confederate in evil, is
to be like Adam and Eve, when they agreed to eat
the forbidden fruit, and were one in their disobe¬
dience.
Now their sin was,
1. That they were ambitious of being thought emi¬
nent disciples, and of the first rank, when really
they were not true disciples ; they would pass for
some of the most fruitful trees in Christ’s vineyard,
when really the root of the matter was not found in
them. They sold a possession, and brought the
money (as Barnabas did1) to the apostles' feet , that
they might not seem to be behind the very chief of
believers, but might be applauded and cried up, and
stand so much the fairer for preferment in the
church, which perhaps they thought would shortly
shine in secular pomp and* grandeur. Note, It is
possible that hypocrites may deny themselves in
one thing, but then it is to serve themselves in ano¬
ther; may forego their secular advantage in one in¬
stance, with a prospect of finding their account in
something else. Ananias and Sapphira would take
upon them a profession of Christianity, and make a
fair shew in the flesh with it, and so would mock
God, and deceive others, when they knew they
could not go through with the Christian profession.
It was commendable, and so far it was right, in that
rich young man, that he would not pretend to follow
Christ, when, if it should come to a pinch, he knew
he could not come up to his terms, but he went away
sorrowful. Ananias and Sapphira pretended they
could come up to the terms, that they might have
the credit of being disciples, when really they could
not, and so were a discredit to discipleship. Note,
It is often of fatal consequence for people to go a
greater length in profession than their inward prin¬
ciple will admit of.
2. That they were covetous of the wealth of the
world, and distrustful of God, and his providence ;
They sold the land, and, perhaps, then, in a pang
of zeal, designed no other than to dedicate the whole
of the purchase-money to pious uses, and made a
vow, or at least conceived a full purpose, to do so ;
but when the money was received, their heart failed
them, and they kept back part of the price, (v. 2.)
because they loved the money, and thought it was
too much to part with at once, and to trust in the
apostles’ hands, and because they knew not but they
might want it themselves ; and though now all
things were common, yet it would not be so long ;
and what should they do in a time of need, if they
should leave themselves nothing to take to ? They
could not take God’s word that they should be pro¬
vided for, but thought they would play a wiser part
than the rest had done, and lay up for a rainy day.
Thus they thought to serve both God a?id mammon
— God, by bringing part of the money to the apos¬
tles' feet — and mammon, by keeping the other part
in their own pockets ; as if there were not an all-
sufficiency in God to make up the whole to them,
except they retained some in their own hands by
way of caution-money. Their hearts were divided,
so were they found faulty , Hos. 10. 2. They halted
between two ; if they had been thorough-paced
worldlings, they would not have sold their posses-
sion ; and if they had been thorough-paced Chris¬
tians, they would not have detained part of the
price.
3. That they thought to deceive the apostles, and
make them believe they brought the whole purchase
money, when really it was but a part. They came
with as good an assurance, and as great a shew of
piety and devotion, as any of them, and laid the money
at the apostles' feet, as if it were their all. They
dissembled with God and his Spirit, with Christ
and his church and ministers ; and this was their
sin.
II. The indictment of Ananias, which proved both
his condemnation and execution for this sin. When
he brought the money, and expected to be com¬
mended and encouraged, as others were, Peter took
him to task about it. He, without any inquiry or
examination of witnesses concerning it, charges him
peremptorily with the crime, and aggravates it, and
lays load upon him for it, shewing it him in its own
colour, v. 3, 4. The Spirit of God in Peter, not
only discovered the fact without any information,
(when perhaps no man in the world knew it but the
man and his wife themselves,) but likewise discern-
47
THE ACTS, V.
ed the principle of reigning infidelity in the heart of
Ananias , which was at the bottom of it, and there¬
fore proceeded against him so suddenly. Had it
been a sin of infirmity, through the surprise of a
temptation, Peter would have taken Ananias aside,
and have bid him go home, and fetch the rest of the
money , and repent of his folly in attempting to put
this cheat upon them ; but he knew that his heart
was fully set in him to do this evil, and therefore
allowed him not space to repent. He here shewed
him,
1. The original of the sin. Satan filled his heart ;
he not only suggested it to him, and put it into his
head, but hurried him on with resolution to do it.
Whatever is contrary to the good Spirit, proceeds
from the evil spirit ; and those hearts are filled by
Satan, in which worldliness reigns, and has the as¬
cendant. Some think that Ananias was one of those
that had received the Holy Ghost, and was filled
with his gifts, but, having provoked the Spirit to
withdraw from him, now Satan filled his heart ; as
when the Spirit of the Lord departed from Saul, an
evil spirit from God troubled him. Satan is a. lying
spirit ; he was so in the mouth of Ahab's prophets,
and so lie was in the mouth of Ananias, and by that
made it appear that he filled his heart.
2. The sin itself. He lied- to the Holy Ghost; a
sin of such a heinous nature, that he could not have
been guilty of it if Satan had not filled his heart.
The phrase which we render lying to the Holy Ghost,
is ■J.ft/tra.ird-A crt to to ctyiov, which some read,
to belie the Holy Ghost ; which may be taken two
ways: (1.) That he belied the Holy Ghost in him¬
self; so Dr. Lightfoot takes it, and supposes that
Ananias was not an ordinary believer, but a minis¬
ter, and one that had received the gift of the Holy
Ghost with the hundred and twenty ; (for mention
is made of him immediately after Barnabas ;) yet he
durst thus, by dissembling, belie and shame that
gift. Or thus, They who had sold their estates, and
laid the money at the apostles' feet, did it by the spe¬
cial impulse of the Holy Ghost, enabling them to do
an act so very great and generous ; and Ananias pre¬
tended that he was moved by the Holy Ghost to do
what he did, as others were ; whereas it appeared
by his baseness, that he was not under the influence
of the good Spirit at all ; for had it been his work, it
would have been perfect. (2.) That he belied the
Holy Ghost in the apostles, to whom he brought the
money ; he misrepresented the Spirit they were ac¬
tuated by, either by a suspicion that they would not
faithfully distribute what they were intrusted with,
(which was a base suggestion, as if they were false to
the trust reposed in them,) or by an assurance that
they could not discover the fraud. He belied the
Holy Ghost, when by what he did he would have
it thought that those who are endued with the gifts
of the Holy Ghost, might as easily be imposed upon
as other men ; like Gehazi, whom his master con¬
victed of his error by that word, Went not my heart
with thee ? 2 Kings 5. 26. It is charged upon the
house of Israel and Judah, when, like Ananias here,
they dealt very treacherously, that they belied the
Lord, saying, It is not he, Jer. 5. 11, 12. Thus
Ananias thought the apostles were altogether such as
himself, and this was belying the Holy Ghost in
them, as if he were not in them a Discemer of spi¬
rits, whereas they had all the gifts of the Spirit in
them, which to others were divided severally. See
1 Cor. 12. 8, 10. They that pretend to an inspira¬
tion of the Spirit, in imposing upon the church their
own fancies, either in opinion or practice, that say,
they are moved from above, when they are carried
on by their pride, covetousness, or affectation of
dominion, belie the Holy Ghost.
But we read it, to lie unto the Holy Ghost ; which
reading is countenanced by v. 4. Thou hast not lied
unto men, but unto God. [1.] Ananias told a lie a
deliberate lie, and with a purpose to deceive ; he
told Peter that he had sold a possession, (house or
lands,) and this was the purchase-money. Perhaps
he expressed himself in words that were capable of
a double meaning, used some equivocations about it,
which he thought might palliate the matter a little,
and save him from the guilt of a downright he ; or
perhaps he said nothing ; but it was all one, he did
as the rest did, who brought the whole price, and
would be thought to do so, and expected the praise
they had, that did so, and the same privilege 'Und
access to the common stock as they had ; and there¬
fore it was an implicit protestation that he brought
the whole price, as they did ; and this was a lie, for
he kept back fart. Note, Many are brought to gross
lying, by reigning pride, and affectation of the ap¬
plause of men ; particularly in works of charity to
the poor. That therefore we may not be found
boasting of a false gift given to us, or given by us,
(Prov. 25. 14.) we must not boast even of a true gift ;
which is the meaning of our Saviours caution in
works of charity, Let not thy left hand know what
thy right hand doetli. Those that boast of good
works they never did, or promise good works they
never do, or make the good works they do, more or
better than really they are, come under the guilt of
Ananias’s lie ; which it concerns us all to dread the
thought of. [2.] He told this lie to the Holy Ghost.
It was not so much to the apostles, as to the Holy
Ghost in them, that the money was brought, and
that was said, which was said, v. 4. Thou hast not
lied unto men, not to men only, not to men chiefly,
though the q. postles be but men ; but thou hast lied
unto God. From hence it is justly inferred, that the
Holy Ghost is God ; for he that lieth to the Holy
Ghost, lieth to God. “They that lied to the apos¬
tles, acted and acting by the Spirit of God, are said
to lie to God, because the apostles acted by the
power and authority of God. From whence it fol¬
lows, (as Dr. Whitby well observes,) that the power
and authority of the Spirit must be the power and
authority of God.” And, as he further argues,
“Ananias is said to lie to God, because he lied to
that Spirit in the apostles, which enabled them to
discern the secrets of men's hearts and actions, which
being the property of God alone, he that lies to him,
must therefore lie to God, because he lies to one who
has the incommunicable property of God, and con¬
sequently the divine essence. ”
3. The aggravations of the sin; (y. 4.) While it
remained, was it not thine own ? And after it was
sold, was it not in thine own power? Which may
be understood two ways : (1.) “Thou wast under no
temptation to keep back the price ; before it was
sold, it was thy own, and not mortgaged, ncr en¬
cumbered, or any way engaged for debt ; and when
it was sold, it was in thy own power to dispose of the
money at thy pleasure; so that thou mightest as
well have brought the whole as a part. Thou hadst
no debts to pay, perhaps no children to provide for ;
so that thou wast not under the influence of any par¬
ticular inducement to keep back part of the price.
Thou wast a transgressor without a cause. ” Or,
(2.) “Thou wast under no necessity of selling thy
land at all, orbringing any of the money to the apos¬
tles' feet. Thou mightest have kept the money, if
thou hadst pleased, and the land too, and never have
pretended to this piece of perfection.” This rule
of charity the apostle gives, that people be not
pressed, and that it be not urged as o f necessity, be¬
cause God loves a cheerful giver, (2 Cor. 9. 7. ) and
Philemon must do a good work, not as it were of ne¬
cessity, but willingly, Phil. 14 As it is better not to
vow than to vow and not to pay ; so better had it
been for him not to have sold his land at all than
thus to keep back part of the price not to have pre-
48
THE ACTS, V.
tended to do the good work than thus to do it by
halves. “ When it was sold, it was in thine own
fiower ; but it was not so when it was vowed, thou
hadst then opened thy mouth to the Lord, and
couldest not go back.” Thus, in giving our hearts
to God, we are not permitted to divide them. Satan,
like the mother, whose own the child was not, would
take up with a half ; but God will have all or none.
4. All this guilt, thus aggravated, is charged upon
him ; Why hast thou conceived this thine’ in thine
heart ? Observe, Though Satan filled his heart to do
it, yet he is said to have conceived it in his own heart ;
which shews that we cannot extenuate our sins, by
laying the fault of them upon the Devil ; he tempts,
but he cannot force ; it is of our own lusts that we
are drawn away and enticed. The evil thing, what¬
ever it is, that is said or done, the sinner has con¬
ceived it in his own heart ; and therefore, if thou
scornest, thou alone shall bear it. The close of the
charge is very high, but very just ; Thou hast not
lied unto men, but unto God. What emphasis does
the prophet lay upon that of Ahaz ; not wearying
men only, but wearying my God also ! Isa. 7. 13.
And Moses upon that of Israel ; Your murmurings
are not against us, but against the Lord ! Exod. 16.
8. So here, Thou mightest have imposed upon us,
who are men like thyself ; but, be not deceived, God
is not mocked. If we think to put a cheat upon God,
we shall prove in the end to have put a fatal cheat
upon our own souls.
III. The death and burial of Ananias, v. 5, 6.
1. He died upon the spot ; Ananias, hearing these
words, was sfeechless, in the same sense that he
was, who was charged with intruding i,nto the wed¬
ding feast without a wedding garment, he had no¬
thing to say for himself, but that was not all, he was
struck speechless with a witness, for he was struck
dead ; he fell down, and gave uf the ghost. It does
not appear whether Peter designed and expected
that this would follow upon what he said to him ; it
it probable that he did, for to Suffhira his wife, Pe¬
ter particularly spake death, v. 9. Some think that
an angel struck him, that he died, as Herod, ch. 12.
23. Or, his own conscience smote him with such
horror and amazement at the sense of his guilt, that
he sunk and died away under the load of it. And
perhaps, when he was convinced of lying to the
Holy Ghost, he remembered the unpardonableness
of the blusfhemy against the Holy Ghost, which
struck him like a dagger to the heart. See the
power of the word of God in the mouth of the apos¬
tles ! As it was to some a savour of life unto life,
so it was to others a savour of death unto death.
As there are those whom the gospel justifies, so
there are those whom it condemns.
1 bis punishment of Ananias may seem severe,
but we are sure it was just. (1.) It was designed to
maintain the honour of the Holy Ghost as now lately
] ioured out ufon the afostles, in order to the setting
up of the gospel-kingdom. It was a great affront
which Ananias put upon the Holy Ghost, as if he
could be imposed upon : and it had a direct tenden¬
cy to invalidate the apostles’ testimony ; for if they
could not by the Spirit discover this fraud, how could
they by the Sfirit discover the deef things of God,
which they were to reveal to the children of men ?
It was therefore necessary that the credit of the
apostles’ gifts and powers be supported, though it
was at this expense. (2.) It was designed to deter
others from the like presumptions, now at the be¬
ginning of this dispensation. Simon Magus after¬
ward was not thus punished, nor Elymas ; but Ana¬
nias was made an example now at first, that with
the sensible proofs given what a comfortable tiling
it is to receive the Sfirit, there might be also sensible
proofs given what a dangerous thing it i-s to resist the
Sfirit, and do desfite to him. How severelv was
the worshiffing of the golden calf punished, and the
gathering of the sticks on the sabbath-day, when the
laws of the second and fourth commandment were
now newly given ! So was the offering of strange
fre by jYadab and Abiliu, and the mutiny ofKorah
and his comfany, when the fire from heaven was
now newly given, and the authority of Moses and
Aaron now newly established.
The doing of this by the ministry of Peter, who
himself with a lie denied his Master but a while
ago, intimates that it was not the resentment of a
wrong done to himself, for then he, who had him¬
self been faulty, would have had charity for them
that offended ; and he, who himself had repented
and been forgiven, would have forgiven this affront,
and endeavoured to bring this offender to repent-
'ance ; but it was the act of the Sf irit of God in Pe¬
ter, to him the indignity was done, and by him the
punishment was inflicted.
2. He was buried immediately, for that was the
manner of the Jews ; (v. 6.) The young men, who,
it is probable, were appointed to that office in the
church of burying the dead, as among the Romans
the libitinarii and follinctorcs ; or the young men
that attended the apostles, and waited on them, they
wound uf the dead body in grave-clothes, carried
it out of the city, and.buried it decently, though he
died in sin, and by an immediate stroke of divine
vengeance.
IV. The reckoning with Saffhira, the wife of
Ananias, who perhaps was first in the transgression,
and tempted her husband to eat this forbidden fruit.
She came in to the place where the apostles were,
which, as it should seem, was Solomon’s forch, for
there we find them, (i’- 12.) a part of the temple
where Christ used to walk, John 10. 23. She came
in about three hours after, expecting to share in the
thanks of the house, tor her coming in, and consent¬
ing to the sale of the land, of which perhaps she
was entitled to her dower or thirds ; for she knew
not what was done. It was strange that nobod)- ran
to tell her of the sudden death of her husband, that
she might keep away ; perhaps they did, and she
was not at home ; and so when she came to present
herself before the apostles as a benefactor to the
fund, she met with a breach instead of a blessing.
1. She was found guilty of sharing with her hus¬
band in his sin, by a question that Peter asked her ;
(x>. 8.) Tell me whether ye sold the land for so
much? Namingthesum which Ananias had brought
and laid at the afostles’ feet. “Was that all you re¬
ceived for the sale of the land, and had you no more
for it ?” “No,” saith she, “ we had no more, but
that was every farthing we received.” Ananias and
I his wife agreed to tell the same story, and, the bar¬
gain being private, and by consent kept to them¬
selves, nobody could disprove them, and therefore
they thought they might safely stand in the lie, and
should gain credit to it. It is sad to see those rela¬
tions who should quicken one another to that which
is good, harden one another in that which is evil.
2. Sentence is past upon her, that she should par¬
take in her husband’s doom, v. 9.
(1.) Her sin is opened; How is it that ye have
agreed together to tern ft the Sfirit of the Lord ?
Before he passes sentence, he makes her to know
her abominations, and shews her the evil of her sin.
[1.] That they tern f fed the Sfirit of the Lord ;
as Israel tempted God in the desert, when they said,
Is the Lord among us? Or is he not? After they
had seen so many miraculous proofs of his power,
and not onlv his presence, but his presidency, when
they said. Can God furnish a table? So here, “Can
the Spirit in the apostles discover this fraud ? Can
they discern that this is but a fart of the f rice, wdien
we tell them it is the whole? Can he judge through
this dark cloud?” Job 22. 13. They saw they had
THE ACTS, V.
49
the gift of tongues ; but had they the gift oi discern¬
ing spirits ? Those that presume upon security and ,
impunity in sin, tempt the Spirit of God ; they tempt j
God as if he were altogether such a one as them-
selves.
[2.] That they agreed together to do it ; making
the bond of their relation to each other (which by J
the divine institution is a sacred tie) to become a
bond of iniquity. It is hard to say which is worse
between yoke-fellows and other relations — a discord
in good, or concord in evil. It seems to intimate
that their agreeing together to do it, was a further j
tempting of the Spirit ; as if when they had engaged
to keep one another’s counsel in this matter, even t
the Spirit of the Lord himself could not discover i
them. Thus they digged deep to hide their counsel
from the Lord, but were made to know it is in vain.
“ How is it that you are thus infatuated ! What
strange stupidity has seized you, that you would ven¬
ture to make trial of that' which is" past dispute ?
How is it that you, who are baptized Christians, do
not understand yourselves better ? How durst you
run so great a risk ?”
(2.) Her doom is read; Behold, the feet of them
which have buried thy husband, are at the door ;
(perhaps he heard them coming, or knew that they
could not be long ;) and they shall carry thee out.
As Adam and Eve, who agreed to eat the forbidden
fruit, were turned together out of paradise ; so
Ananias and Sapphira, who agreed to tempt the
Spirit of the Lord, were together chased out of the
world.
The sentence executed itself ; there needed no
executioner, a killing power went along with Pe¬
ter’s word, as sometimes a healing power did ; for
the God in whose name he spake, kills and makes
alive ; and out o f his mouth (and Peter was now his
mouth) both evil and good proceed ; (v. 10.) Then
fell she down straightway at his feet. Some sinners
God makes quick work with, while others he bears
long with ; for which difference, doubtless, there
are good reasons ; but he is not accountable to us
for them. She heard not till now that her husband
was dead, the notice of which, with the discovery
of her sin, and the sentence of death passed upon
her, struck her as a thunderbolt, and took her away
as with a whirlwind. And many instances there
are of sudden deaths, which are not to be looked
upon as the punishment of some gross sin, like this ;
we must not think that all who die suddenly, are
sinners above others ; perhaps it is in favour to
them, that they have a quick passage, however, it
is forewarning to all to be always ready. But here
it is plain that it was in judgment. Some put the
question concerning the eternal state of Ananias and
Sapphira, and incline to think that the destruction
of the flesh was, that the spirit might be saved in
the day of the Lord Jesus. And I should go in with
that charitable opinion, if there had been any space
given them to repent, as there was to that incestu¬
ous Corinthian. But secret things belong not to us.
It is said, She fell down at Peter’s feet ; there where
she should have laid the whole price, and did not,
she was herself laid, as it were to make up the de¬
ficiency. The young men that had the care of fu¬
nerals, coming in, found her dead; and it is not
said, They wound her up, as they did Ananias, but,
They carried her out as she was, and buried her by
her husband ; probably an inscription was set over
their graves, intimating that they were joint-monu¬
ments of divine wrath against those that lie to the
Holy Ghost. Some ask whether the apostles kept
the money which they did bring, and concerning
which they lied ? I am apt to think they did ; they
had not the superstition of those who said, It is not
lawful for us to put it into the treasury : for unto
the pure all things are pure. What they brought,
Vol. vi. — G
was not polluted to them that they brought it to ;
but what they kept back, was polluted to them that
kept it back. Use was made of the censers of Ko¬
ran’s mutineers.
V. The impression that this made upon the peo
pie ; notice is taken of this in the midst of the story
(y. 5.) Great fear came upon all that heard thes>
things ; that heard what Peter said, and saw what
followed ; or upon all that heard the story of it ; for,
no doubt, it was all the talk of the city. And again,
(y. ll.) Great fear came upon all the church, and
upon as many as heard these things.
1. They that had joined themselves to the church,
were hereby struck with an awe of God, and of his
judgments, and with a greater veneration of this
dispensation of the Spirit which they were now un¬
der. It was not a damp or check to their holy joy,
but it taught them to be serious in it, and to rejoice
! with trembling. All that laid their money at the
apostles’ feet after this, were afraid of keeping back
any part of the price.
2. All that heard it, were put into a consternation
by it, and were ready to say, Who is able to stand
before this holy Lord God, and his Spirit in the
apostles? As 1 Sam. 6. 20.
12. And by the hands of the apostles
were many signs and wonders wrought
among the people ; (and they were all with
one accord in Solomon's porch. 1 3. And
of the rest durst no man join himself to
them : but the people magnified them. 14.
And believers were the more added to the
Lord, multitudes both of men and women.)
15. Insomuch that they brought forth the
sick into the streets, and laid them on beds
and couches, that at the least, the shadow
of Peter passing by might overshadow some
of them. 16. There came also a multitude
out of the cities round about unto Jerusa¬
lem, bringing sick folks, and them which
were vexed with unclean spirits : and they
were healed every one.
We have here an account of the progress of the
gospel, notwithstanding this terrible judgment in¬
flicted upon two hypocrites.
I. Here is a general account of the miracles which
the apostles wrought ; (x\ 12.) By the hands of the
apostles were many signs and wonders wrought
among the people ; many miracles of mercy for one
of judgment. Now the gospel-power returned to
its proper channel, which is that of mercy and
grace. God had come out of his place to punish,
but now returns to his place, to his mercy-seat
again. The miracles they wrought proved their
divine mission ; thev were not a few, but many, of
divers kinds and often repeated ; they were signs
and wonders, such wonders as were confessedly
signs of a divine presence and power ; they were
not done in a corner, but among the people, who
were at liberty to inquire into them, and, if there
had been any fraud or collusion in them, would have
discovered it.
II. We are here told what were the effects of
these miracles which the apostles wrought.
1. The church was hereby kept together, and
confirmed in its adherence both to the apostles, and
to one another ; They of- the church were all with
one accord in Solomon’s porch.
(1.) They met in the temple, in the open place
that was called Solomon’s porch. It was strange
that the rulers of the temple suffered them to keep
oO
THE ACTS, V.
their meeting there. But God inclined their hearts
to tolerate them there a while, for the more conve¬
nient spreading of the gospel ; and they who per¬
mitted buyers and sellers, could not for shame pro¬
hibit such preachers and healers there. They all
met in public-worship ; so early is the institution of
religious assemblies observed in the church, which
must by no means be forsaken or let fall, for in them
a profession of religion is kept up.
(2. ) They were there with one accord , unanimous
in their doctrine, worship, and discipline ; and there
w'as no discontent or murmuring about the death of
Ananias and Sapphira, as there was against Moses
and Aaron, about the death of Ivorah and his com¬
pany ; Ye have killed the people of the Lord, Numb.
16. 41. The separation of hypocrites by distinguish¬
ing judgments, should make the sincere cleave so
much the closer to each other and to the gospel-
ministry.
2. It gained the apostles very great respect, who
were the prime ministers of state in Christ’s king¬
dom.
(1.) The other ministers kept their distance ; Of
the rest of their company durst no man join himself
to them, as their equal or an associate with them ;
though others of them were endued with the Holy
Ghost, and spake with tongues, yet none of them at
this time did such signs and wonders as the apostles
did : and therefore they acknowledged their supe¬
riority, and in every thing yielded to them.
(2. ) All the people magnified them, and had them
in great veneration ; spake of them with respect,
and represented them as the favourites of Heaven,
and unspeakable blessings to this earth. Though
the chief priests vilified them, and did all they could
to make them contemptible, that did not hinder the
people from magnifying them, who saw the thing
in a true light. Observe, The apostles were far
from magnifying themselves, they transmitted the
glory of all they did very carefully and faithfully to
Christ, and yet the people magnified them ; for they
that humble themselves shall be exalted, and those
honoured, that honour God only.
3. The church increased in number ; (i\ 14.) Be¬
lievers were the more added to the Lord, and, no
doubt, joined themselves to the church, when they
saw that God was in it of a truth, even multitudes
both of men and women. They were so far from
being deterred by the example that was made of
Ananias and Sapphira, that they were rather invited
by it into a society that kept such a strict discipline.
Observe,
(1.) Bcliex'ers are added to the Lord Jesus, joined
to him, and so joined in his mystical body, from
which nothing can separate us and cut us off, but
that which separates us and cuts us off from Christ.
Many have been brought to the Lord, and yet there
is room for others to be added to him, added to the
number of those that are united to him ; and addi¬
tions will still be making till the mystery of God
shall be finished, and the number of the elect ac¬
complished.
(2.) Notice is taken of the conversion of women as
well as men ; more notice than generally was in the
Jewish church, in which they neither received the
sign of circumcision, nor were obliged to attend the
solemn feasts ; and the court of the women was one
of the outer courts of the temple. But, as among
those that followed Christ while he was upon earth,
so among those that believed on him after he went
to heaven, great notice was taken of the good wo¬
men.
4. The apostles had abundance of patients, and
gained abundance of reputation both to them and
their doctrine, by the cure of them all, v. 15, 16.
So many signs and wonders were wrought by the
apostles, that all manner of people put in for the
benefit of them, both in city and country, and
had it.
(1.) In the city: They brought forth their sick
into the streets, for it is probable that the priesis
would not suffer them to bring them into the tern
pie to Solomon’s porch, and the apostles had not
leisure to come to the houses of them all. And they
laid them on beds and couches, because they were
so weak, that they could neither go nor stand, that
at the least the shadow of Peter, passing by, mitrht
overshadow sojneof them, though it could not reach
them all ; and, it should seem, it had the desired
effect, as the woman’s touch of the hem of Christ’s
garment had ; and in this, among other things, that
word of Christ was fulfilled, Greater works than
these shall ye do. God expresses his care of his
people, by his being their shade on their right hand;
and the benign influences of Christ as a King, are
compared to the shadow of a great rock. Peter
comes between them and the sun, and so heals them,
cuts them off from a dependence upon creature suf¬
ficiency as insufficient, that they may expect help
only from that Spirit of grace with whom he was
filled. And if such miracles were wrought by Pe¬
ter’s shadow, we have reason to think they were so
by the other apostles, as by the handkerchiefs from
Paul’s body ; (c/2. 19. 12.) no doubt, both being with
an actual intention in the minds of the apostles thus
to heal ; so that it is absurd hence to infer a healing
virtue in the relics of saints that are dead and gone ;
we read not of any cured by the relics of Christ him¬
self, after he was gone, as certainly we should, if
there had been any such thing.
(2.) In the country-towns ; multitudes came to
Jerusalem from the cities round about, bringing sick
folks that were afflicted in body, and them that were
vexed with unclean spirits, that were troubled in
mind, and they were healed every one ; distempered
bodies and distempered minds were set to rights.
Thus opportunity was given to the apostles, both to
convince people’s judgments by these miracles, of
the heavenly original of the doctrine they preached;
and also to engage people’s affections both to them
and it, by giving them a specimen of its beneficial
tendency to the welfare of this lower world.
17. Then the High-Priest rose up, and
all they that were with him, (which is the
sect of the Sadducees,) and were filled with
indignation, 18. And laid their hands on
the apostles, and put them in the common
prison. 19. But the angel of the Lord by
night opened the prison-doors, and brought
them forth, and said, 20. Go, stand and
speak in the temple to the people, all the
words of this life. 21. And when they
heard that , they entered into the temple
early in the morning, and taught. But the
High-Priest came, and they that were with
him, and called the council together, and
all the senate of the children of Israel, and
sent to the prison to have them brought.
22. But when the officers came, and found
them not in the prison, they returned, and
told, 23. Saying, The prison truly found
we shut with all safety, and the keepers
standing without before the doors: but
when we had opened, we found no man
within. 24. Now when the High-Priest,
and the captain of the temple, and the
THE ACTS, V
Chief Priests, heard these things, they
doubted of them whereunto this would
grow. 25. Then came one and told them,
saying, Behold, the men whom ye put in
prison are standing in the temple, and
teaching the people.
Never did any good work go on with any hope of
success, but it met with opposition ; they that are
bent to do mischief, cannot be reconciled to them
who make it their business to do good. Satan, the
destroyer of mankind, ever was, and will be, an ad¬
versary to those who are the benefactors of man¬
kind ; and it would have been strange, if the apos¬
tles had gone on thus teaching and healing, and had
had no check. In these verses we have the malice
of hell and the grace of heaven struggling about
them ; the one to drive them off from this good
work, the other to animate them in it.
I. The priests were enraged at them, and clapt
them up in prison, v. 17, 18. Observe,
1. Who their enemies and persecutors were. The
High-Priest was the ringleader, Annas or Caiaphas,
who saw their wealth and dignity, their power and
tyranny, that is, their all, at stake, and inevitably
lost, if the spiritual and heavenly doctrine of Christ
get ground and prevail among the people. Those
that were most forward to join with the High-Priest
herein, were the sect of the Sadclucees, who had a
particular enmity to the gospel of Christ, because it
confirmed and established the doctrine of the invisi¬
ble world, the resurrection of the dead, and the fu¬
ture state, which they denied. It is not strange if
men of no religion be bigoted in their opposition to
true and pure religion.
2. How they were affected toward them ; ill af¬
fected, and exasperated to the last degree ; when
they heard and saw what flocking there was to the
apostles, and how considerable they were become,
they rose up in a passion, as men that could no
longer bear it, and were resolved to make head
against it, bdm^JUlcd with indignation at the apos¬
tles for preaching the doctrine of Christ, and curing
the sick ; at the people for hearing them, and bring¬
ing the sick to them to be cured ; and at themselves
and their own party, for suffering this matter to go
so far, and not knocking it on the head at first. Thus
are the enemies of Christ and his gospel a torment
to themselves. Envy slays the silly one.
3. How they proceeded against them ; (v. 18.)
They laid their hands on them, perhaps their own
hands, (so low did their malice make them stoop,)
or, rather, the hands of their officers, and fiat them
in the common firison, among the worst of malefac¬
tors. Hereby they designed, (1.) To put a restraint
upon them ; though they could not lay any thing
criminal to their charge, worthy of death or of
bonds, yet while they had them in prison, they kept
them from going on in their work, and that they
reckoned a good point gained. Thus early were the
ambassadors of Christ in bonds. (2.) To put a ter¬
ror upon them, and so to drive them off from their
work ; the last time they had them before them,
they had onlv threatened them; (ch. 4. 21.) but
now, finding that did not do, they imprisoned them,
to make them afraid of them. (3.) To put a dis¬
grace upon them, and therefore they chose to clap
them up in the common prison, that, being thus
vilified, the people might not, as they had done,
magnify them. Satan has carried on his design
against the gospel very much by making the
preachers and professors of it despicable.
II. God sent his angel to release them out of pri¬
son, and to renew their commission to preach the
gospel ; the powers of darkness fight against them,
but the Father of lights fights for them and sends
an angel of light to plead their cause. The Lord
will never desert his witnesses, his advocates, but
will certainly stand by them, and bear them out.
1. The apostles are discharged, legally discharged,
from their imprisonment ; (v. 19.) The angel of the
Lord by night, in spite of all the locks and bars that
were upon them, opened the prison-doors, and, in
spite of all the vigilance and resolution of the keepei s
that stood without before the doors, brought forth
the prisoners, (see v. 23.) gave them authority to go
out without crime, and led them through all opposi¬
tion. This deliverance is not so particularly related
as that of Peter; (ch. 12. 7, itfc.) but the miracle
here was the very same. Note, There is no prison
so dark, so strong, but God can both visit his people
in it, and, if he pleases, fetch them out of it. The
discharge of the apostles out of prison by an angel,
was a resemblance cf Christ’s resurrection, and
his discharge cut of the prison cf the grave, and
would help to confirm the apostles’ preaching of it.
2. They are charged, and legally charged, to go
on with their work, s« as thereby to be discharged
from the prohibition which the High-Priest laid
them under; the angel bid them, Go, stand, and
speak in the temple to the people all the words of this
life, v. 20. When they were miraculously set at
liberty, they must not think it was that they might
save their lives by making their escape out of the
hands of their enemies. No ; it was that they
might go on with their work with so much the more
boldness. Recoveries from sickness, releases out
of trouble, are granted us, and are to be looked upon
by us as granted, not that we may enjoy the comforts
of our life, but that God may be honoured with the
services of our life. Let my soul live, and it shall
praise thee, Ps. 119. 175. Bring my soul out of
prison, (as the apostle here,) that I may praise thy
name, Ps. 142. 7. See Isa. 38. 22.
Now in this charge given them, observe, (1.)
Where they must preach ; Speak in the temple.
One would think, though they might not quit their
work, yet it had been prudence to go on with it in
a more private place, where it would give less of¬
fence to the priests than in the temple, and so would
the less expose them. No ; “ Speak in the temple,
for that is the place of concourse, that is your Fa¬
ther’s house, and is not to be as yet quite left deso¬
late .” It is not for the preachers of Christ’s gospel
to retire into corners, as long as they can have any
opportunity of preaching in the great congregation.
(2.) To whom they must preach; “ Speak to the
people ; not to the princes and rulers, for they will
not hearken ; but to the people, who are willing and
desirous to be taught, and whose souls are as precious
to Christ, and ought to be so to you, as the souls of
the greatest. Speak to the people, to all in general,
for all are concerned.” (3.) How they must preach ;
Go, stand, and speak : which intimates, not only
that they must speak publicly, Stand up, and speak,
that all may hear ; but that they must speak boldlv
and resolutely, Stand, and speak ; that is, “ Speak
it as those that resolve to stand to it, to live and die
by it.” (4.) What they must speak ; all the words
of this life. This life which you have been speaking
of among yourselves ; referring perhaps to the con¬
ferences concerning heaven, which they had among
themselves for their own and one another’s encour¬
agement in prison ; “ Go, and preach the same to
the world, that others may be comforted with the
same comforts with which you yourselves are com
forted of God.” Or, “of this life which the Saddu
cees deny, and therefore persecute you ; preach
that, though you know that is it which they have
indignation at.” Or, “of this life emphatically;
this heavenly, divine life, in comparison with which
the present earthly life does not deserve the name.”
Or, “ these words of life, the very same you have
52
THE ACTS, V.
preached, these words which the Holy Ghost puts
into your mouth.” Note, The words of the gos¬
pel are the words of life ; quickening words ; they
are spirit, and they are life ; words whereby we
may be saved ; that is the same with this here, ch.
11. 14. The gospel is the word of this life ; for
it secures to us the privileges of our way as well as
those of our home, and the promises of the life that
now is as well as of that to come. And yet even
spiritual and eternal life are brought so much to
light in the gospel, that they may be called this life ;
for the word is nigh thee. Note, The gospel .s con¬
cerning matters of life and death, and ministers must
preach it, and people hear it accordingly. They
must speak all the words of this life, and not conceal
any for fear of offending, or in hope of ingratiating
themselves with, their rulers. Christ’s witnesses
are sworn to speak the whole truth.
III. They went on with their work ; (v. 21.)
When they heard that ; when they heard that it was
the will of God that they should continue to preach
m the temple, they returned to Solomon’s porch
there, v. 12.
1. It was a great satisfaction to them to have these
fresh orders. * Perhaps, they began to question whe¬
ther, if they had their liberty, they should preach
as publicly in the temple as they had done, because
they had 'been bid, when they were persecuted in
one city, to fee to another. But now that the angel
ordered them to go preach in the temple, their way
was plain, and they ventured without any difficulty,
entered into the temple, and feared not the face of
man. Note, If we may but be satisfied concerning
our duty, our business is to keep close to that, and
then we may cheerfully trust God with our safety.
2. They set themselves immediately to execute
them, without dispute or delay. They entered into
the temple early in the morning, (as soon as the
gates were opened, and people began to come to¬
gether there,) and taught them the gospel of the
kingdom ; and did not at all fear what man could do
unto them. The case here was extraordinary, the
whole treasure of the gospel is lodged in their hands ;
if they be silent now, the springs are shut up, and
the whole work falls to the ground, and is made to
cease ; which is not the case of ordinary ministers,
who therefore are not by this example bound to
throw themselves into the mouth of danger ; and
vet when God gives opportunity of doing good,
though we be under the restraint and terror of hu¬
man powers, we should venture far, rather than let
go such an opportunity.
IV. The High-Priest and his party went on with
their prosecution, v. 21. They, suppposing they
had the apostles sure enough, called the council to¬
gether, a great and extraordinary council, for they
summoned all the senate of the children of Israel.
See here,
1. How they were prepared, and how big with
expectation, to crush the gospel of Christ and the
preachers of it, for they raised the whole posse.
The last time they had the apostles in custody, they
convened them only before a committee of those
that were of the kindred of the High-Priest, who
were obliged to act cautiously ; but now, that they
might proceed further and with more assurance,
they called together, tromv t«v ytpuo-io.y — all the el¬
dership, that is, (savs Dr. Lightfoot,) all the three
courts or benches of judges in Jerusalem, not only
the great Sanhedrim, consisting of seventy elders,
but the other two judicatories that were erected one
in the outer court gate of the temple, the other in
the inner or beautiful gate, consisting of twenty-
three judges each. So that if there were a full ap¬
pearance, here were one hundred and sixteen judges.
Thus God ordered it, that the confusion of the ene¬
mies might be more public, and the apostles’ testi¬
mony against them, and that these might hear the
gospel, who would not hear it otherwise than fr< m
the bar. Howbeit, the High-Priest meant not so,
neither did his heart think so ; but it was in his heart
to rally all his forces against the apostles, and by a
universal consent to cut them all off at once.
2. How they were disappointed, and had their
faces filled with shame ; He that sits in heaven,
laughs at them, and so may we too, to see how
gravely the court is set ; and we may suppose the
High-Priest makes a solemn speech to them, setting
forth the occasion of their coming together ; that a
very dangerous faction was now lately raised at Je¬
rusalem, by the preaching of the doctrine of Jesus,
which it was needful, for the preservation of their
church, (which never was in such danger as now,)
speedily and effectually to suppress ; that it was
now in the power of their hands to do it, for he had
the ringleaders of the faction now in the common
prison, to be proceeded against, if they would but
agree to it, with the utmost severity. An officer
is, in order hereunto, dispatched immediately to
fetch the prisoners to the bar. But see how they
are baffled ;
(1.) The officers come, and tell them that they are
not to be found in the prison, v. 22, 23. The last
time they were forthcoming, when they were called
for, ch. 4. 7. But now they were gone, and the re¬
port which the officers make, is, “ The prison-doors
truly found we sh ut with all sa fety (nothing had
been done to weaken them ;) ,(the keepers had not
been wanting to their duty ; we found them standing
without before the doors, and knowing nothing to the
contrary7, but that the prisoners were all safe : but
when we went in, we found no man therein, none
of the men we were sent to fetch.” It is probable
that they found the common prisoners there. Which
way the angel fetched them, whether by some back
way, or opening the door, and fastening it close
again, (the keepers all the while asleep,) we are net
told ; however it was, they were gone. The Lord
knows, though we do not, how to deliver the godly
out of temptation, and how to loose those that are in
bonds for his name’s sake, and he will do it, as here,
when he has occasion for them.
Now think how blank the court looked, when the
officers made this return upon their order ; (v. 24.)
JITien the High-Priest., and the captain of the tem¬
ple, and the chief priests, heard those things , they
were all at a plunge, and looked upon one another,
doubting what this thing should be. They were ex¬
tremely perplexed, were at their wit's- end, having
never been so disappointed in all their lives, of a
thing they were so sure of. It occasioned various
speculations ; some suggesting that they were con¬
jured out of the prison, and made their escape by
magic arts ; others, that the keepers had played
tricks with them, not knowing how many friends
these prisoners had, that were so much the darlings
of the people. Some feared that, having made such
a wonderful escape, they would be the more fol¬
lowed ; others, that though perhaps they had fright¬
ened them from Jerusalem, they should hear of
them again in some part or other of the country,
where they would do yet more mischief, and it
would be yet more out of their power to stop the
spreading of the infection : and now they begin to
fear that instead of curing the ill, they have made it
worse. Note, Those often distress and embarrass
themselves, that think to distress and embarrass the
cause o f Christ.
(2.) Their doubt is, in part, determined ; and yet
their vexation is increased by another messenger,
who brings them word that their prisoners are
preaching in the temple ; (v. 25.) “ Peho/d, the men
whom ye put in prison, and have sent for to your bar,
; are now hard by you here, standing in the ti tuple,
53
THE ACTS, V.
under your nose, and in defiance of you, teaching the
people. ” Prisoners, that have broken prison, ab¬
scond, for fear of being retaken : but these prison¬
ers, that here made their escape, dare to shew their
faces even there where their persecutors have the
greatest influence. Now this confounded them more
than any thing. Common malefactors may have
art enough to break prison ; but they are uncom¬
mon ones, that have courage enough to avow it when
they have done.
26. Then went the captain with the offi¬
cers, and brought them without violence :
for they feared the people, lest they should
have been stoned. 27. And when they
had brought them, they set them before the
council : and the High-Priest asked them,
28. Saying, Did not we straitly command
you that ye should not teach in this name ?
And, behold, ye have filled Jerusalem with
your doctrine, and intend to bring this
man’s blood upon us. 29. Then Peter and
the other apostles answered and said, We
ought to obey God rather than men. 30.
The God of our fathers raised up Jesus,
whom ye slew and hanged on a tree. 31.
/Him hath God exalted with his right hand
to be a Prince and a Saviour, for to give
repentance to Israel, and forgiveness of
sins. 32. And we are his witnesses of
these things ; and so is also the Holy
Ghost, whom God hath given to them that
obey him. 33. When they heard that, they
were cut to the heart , and took council to
slay them. 34. Then stood there one up
in the council, a Pharisee, named Gama¬
liel, a doctor of the law, had in reputation
among all the people, and commanded to
put the apostles forth a little space ; 35.
And said unto them, Ye men of Israel, take
heed to yourselves, what ye intend to do as
touching these men. 36. For before these
days stood up Theudas, boasting himself to
be somebody ; to whom a number of men,
about four hundred, joined themselves :
who was slain ; and all, as many as obey¬
ed him, were scattered, and brought to
nought. 37. After this man rose up Judas
of Galilee in the days of the taxing, and
drew away much people after him : he also
perished ; and all, even as many as obeyed
him, were dispersed. 38. And now I say
unto you, Refrain from these men, and let
them alone : for if this counsel or this work
be of men, it will come to nought : 39.
But if it be of God, ye cannot overthrow
it; lest haply ye be found even to fight
against God. 40. And to him they agreed : !
and when they had called the apostles, ;
and beaten them , they commanded that
they should not speak in the name of Jesus, jj
arid let them go. 41. And they departed
horn ihe presence of the council, rejoicing !!
that they were counted worthy to suffer
shame for his name. 42. And daily in the
temple, and in every house, they ceased
not to teach and preach Jesus Christ.
We are not told what it was that the apostles
preached to the people ; no doubt, it was, according
to the direction of the angel, the words of this life ;
but what passed between them and the council, we
have here an account of ; for in their sufferings there
appeared more of a divine power and energy than
even in their preaching. Now here we have,
I. The seizing of the apostles a second time. We
may think, if God designed this, “Why were they
rescued from their first imprisonment ?” But that
was designed to humble the pride, and check the
fury, of their persecutors ; and now he would shew
that they were discharged ; not because they feared
a trial, for they were ready to surrender themselves,
and make their appearance before the greatest of
their enemies.
1. They brought them without violence, with all
the respect and tenderness that could be : did not
pull them out of the pulpit, nor bind them, or drag
them along, but accosted them respectfully. One
would think they had reason to do so, in reverence
to the temple, that holy place, and for fear of the
apostles, lest they should strike them, as they did
Ananias, or call for fire from heaven upon them, as
Elias did ; but all that restrained their violence,
was, their fear of the people , who had such a vene¬
ration for the apostles, that they would stone them
if they offered them any abuse.
2. Yet they brought them to those who, they knew,
were violent against them, and were resolved to take
violent courses with them; ( v . 27.) They brought
them, to set them before the council, as delinquents.
Thus the powers that should have been a terror to
evil works and workers, became so to the good.
II. Their examination ; being brought before this
august assembly, the High-Priest, as the mouth of
the court, told them what it was they had to lay to
their charge, v. 28.
1. That they had disobeyed the commands of au¬
thority, and would not submit to the injunctions and
prohibitions given them ; ( v . 28.) “ Did not we, by
virtue of our authority, straitly charge and command
you, upon pain of our highest displeasure, that you
should not teach in this name? But you have dis¬
obeyed our commands, and go on to preach not only
without our licence, but against our express order.”
Thus they who make void the commandments of
God, are commonly very strict in binding on their
own commandments, and insisting upon their own
power; Did 7iot we command you? Yes, they did ;
but did not Peter at the same time tell them, that
God’s authority was superior to their’s, and his com¬
mands must take place of their’s l And they had
forgotten that.
2. That they spread false doctrine among the peo¬
ple, or at least a singular doctrine, which was not
allowed by the Jewish church, nor agreed with what
was delivered from Moses’s chair ; “ Ye have filled
Jerusalem with your doctrine, and thereby have dis¬
turbed the public peace, and drawn people from the
public establishment. ” Some take this for a haughty
scornful word; “This silly senseless doctrine of
your’s, that is not worth taking notice of, you have
made such a noise with, that even Jerusalem, the
great and holy city, is become full of it, and it is all
the talk of the town.” They are angry that men,
whom they looked upon as despicable, should make
themselves thus considerable.
o. That they had a malicious design against the
government, and aimed to stir up the people against
ir, by representing it as wicked and tvranivcal, and
that had made itself justly odious both to God and
34
THE ACTS, V
man ; “ Ye intend to bring this man’s blood, the guilt [!
of it before God, the shame of it before men, uJioji !
us.” Thus they charge them not only with contu¬
macy and contempt of the court, but with sedition
and faction, and a plot to set not only the people ;
against them, for having persecuted even to death
not only so innocent but so good and great a man as
this Jesus, but the Romans too, for having drawn
them into it. See- here how those that with a great
deal of presumption will do an evil thing, yet cannot
bear to hear of it afterward, or to have it charged
upon them. When they were in the heart of the
persecution, they could cry daringly enough, “ His
blood be upon us, and upon our children ; let us bear
the blame for ever.” But now that they have time
for a cooler thought, they take it as a heinous affront
to have his blood laid at their door. Thus are they
convicted and condemned by their own consciences,
and dread lying under that guilt which they were
not afraid to involve themselves in.
III. Their answer to the charge exhibited against
them ; Peter and the other apostles all spake to the,
same purport ; whether severally examined, or an¬
swering jointly, they spake as one and the same
Spirit gave them utterance, depending upon the
promise their Master had made them, that, when
they were brought before councils, it should be given
them in that same hour what they should speak, and
courage to speak it.
1. They justified themselves in their disobedience
to the commands of the great Sanhedrim, great as
it was; (v. 29.) We ought to obey God rather than
men. They do not plead the power they had to
work miracles, (that spake sufficiently for them, and
therefore they humbly decline mentioning it them¬
selves,) but they appeal to a maxim universally
owned, and which even natural conscience subscribes
to, and which conies home to their case. God had
commanded them to teach in the name of Christ,
and therefore they ought to do it, though the chief
priests forbade them. Those rulers set up in oppo¬
sition to God, and have a great deal to answer for,
who punish men for disobedience to them, in that
which was their duty to God.
2. They justify themselves in doing what they
could to fill Jerusalem with the doctrine of Christ,
though, in preaching him up, they did indeed reflect
upon those that maliciously ran him down ; and if
they thereby bring his blood upon them, they may
thank themselves. It is charged upon them as a
crime, that they preached Christ and his gospel ;
“Now,” say they, “ we will tell you who this Christ
is, and what his gospel is, and then do you judge
whether we ought not to preach it ; nay, and we shall
take this opportunity to preach it to you, whether
you will hear, or whether you will forbear.”
(1.) The chief priests are told to their faces the
indignities they did to this Jesus ; “ Ye slew him and
hanged him on a tree, ye cannot deny it.” The
apostles, instead of making an excuse, or begging
their pardon, for bringing' the guilt of this man’s
blood upon them, repeat the charge, and stand to it ;
“It was you that slew him; it was your act and
deed.” Note, People’s being unwilling to hear of
their faults, is no good reason why they should not
be faithfully told of them. It is a common excuse
made for not reproving sin, that the times will not
bear it. But they whose office it is to reprove, must
not be awed bv that ; the times must bear it, and
shall bear it ; Cry aloud , and spare not ; cry aloud
and tear not.
(2.) They are told also what honours God put
upon this Jesus, and then let them jlidge who was
in the right, the persecutors of his doctrine, or the
preachers of it. He calls God the God of our fa¬
thers, not only ours, but yours, to shew that in
preaching Christ they did not preach a new god, nor
fj entice people to come and worship ether gods; nor
I did they set up an institution contrary o that of
Moses and the prophets, but they adhered to the
i God of the Jewish fathers ; and that name of Christ
! which they preached, answered the promises made
to the fathers, and the covenant God entered into
with them, and the types and figures of the law he
gave them. The God of Abraham, Isaac, and Ja
cob, is the God and Father of our Lord Jesus Christ ;
see what honour he did him.
[1.] H e raised him up ; that is, he qualified him
for, and called him to, his great undertaking. It
seems to refer to the promise God made by Moses,
A Prophet shall the Lord your. God raise up unto
you. God raised him up out of obscurity, and made
him great. Or, it may be meant of his raising him
up from the grave ; “ You put him to death, but God
has restored him to life, so that God and you are
manifestly contesting about this Jesus ; and which
must we side with ?”
[2.] He exalted him with his right hand, l/^axre —
hath lifted him up. “ You loaded him with disgrace,
but God has crowned him with honour ; and ought
we not to honour him whom God honours ?” God
has exalted him, t« ttwJ — with his right hand,
that is, by his power put forth ; Christ is said to live
by the power of Goa. Or, to his right hand, to sit
there, to rest there, to rule there ; “ He has invested
him with the highest dignity, and intrusted him with
the highest authority, and therefore we must teach
in his name, for God has given him a name above
every name.”
J3.] “ He has appointed him to be a Prince ana
'aviour, and therefore we ought to preach in his
name, and to publish the laws of his government as
he is a Prince, and the offers of his grace as he is a
Saviour.” Observe, there is no having Christ to
be our Saviour, unless we be willing to take him for
our Prince. We cannot expect to be redeemed and
healed by him, unless we give up ourselves to be
ruled by him. The judges of old were saviours.
Christ’s ruling is in order to his saving, and faith
takes an entire Christ, that came, not to save us in
our sins, but to save us from our sins.
V [4.] He is appointed, as a Prince and a Saviour,
to give repentance to Israel and remission of sins.
Therefore they must preach in his name to the peo¬
ple of Israel, for his favours were designed, prima¬
rily and principally for them ; and none that truly
loved their country, could be against that. Why
should the rulers and elders of Israel oppose one who
came with no less a blessing to Israel than repen¬
tance and pardon ? Had he been exalted to give
deliverance to Israel from the Roman yoke, an*:! do¬
minion over the neighbouring nations, the chief
priests would have welcomed him with all their
hearts. But repentance and remission of sins are
blessings they neither value nor see their need of,
and therefore they can bv no means admit his doc¬
trine. Observe here, First, Repentance and remis¬
sion go together ; wherever repentance is wrought,
remission is without fail granted, and the favour
given to all those to whom is given the qualification
for it. On the other hand, no remission without re¬
pentance ; none are freed from the guilt and punish¬
ment of sin but those that are freed from the power
and dominion of sin ; that are turned from it, and
turned against it. Secondly, It is Jesus Christ that
gives, and is authorized to give, both repentance and
remission. Whatsoever is required in the gospel-
covenant, is promised. Arc we appointed to repent ’
Christ is appointed to give repentance, by his Spirit
working with the word, to awaken the conscience,
to work contrition for sin, and an effectual change in
the heart and life. The new heart is his work, and
the broken spirit a sacrifice of his providing ; and
when he has given repentance, if he should not give
55
THE ACTS, V.
remission, he would forsake the work of his own !
hands. See how necessary it is that we repent, and |
that we apply ourselves- to Christ by faith for his
grace to work repentance in us.
. [5.] All this is well attested, First, By the apos-
tles themselves ; they are ready to testify upon oath,
if required, that they saw him alive after his resur¬
rection, and saw him ascend into heaven ; and also
that they experienced the power of his grace upon
their hearts, raising them up to that which was far
above their natural capacities. “ He are his wit¬
nesses, appointed by him to publish this to the world,
and if we should be silent, as you would have us, we
should betray a trust, and be false to it.” When a
cause is trying, witnesses, of all men, ought not to
be silenced, for the issue of the cause depends on
their testimony. Secondly, By the Sfiirit of God ;
“ We are witnesses, competent ones, and whose
testimony is sufficient before any human judicature. ”
But that is not all, The Holy Ghost is witness, a wit¬
ness from heaven ; for God hath given his gifts and
graces to them that obey Christ. Therefore we must
preach in his name, because for this end the Holy
Ghost is given us, whose operations we cannot stifle.
Note, The giving of the Holy Ghost to obedient
believers, not only to bring them to the obedience of
faith, but to make them eminently useful therein, is
a very strong proof of the truth of Christianity. God
gave the Holy Ghost by his Son and in his name,
(John 14. 26.) and in answer to his prayer; (John 14.
16.) nay, it was Christ that sent him from the Fa¬
ther; (John 15. 26. — 16. 17.) and this proves the
glory to which the Father has exalted him. The
great work of the Spirit being not only to justify
Christ, (1 Tim. 3. 16.) but to glorify him, and all
his gifts having a direct tendency to exalt his name,
proves that his doctrine is divine, else it would not
bt carried on thus by a divine power. And, Lastly,
The giving of the Holy Ghost to them that obey
Christ, both tor their assistance in their obedience,
and as a present recompense for their obedience, is
a plain evidence that it is the will of God that Christ
should be obeyed; “and then judge whether we
ought to obey you in opposition to him.”
IV. The impression which the apostles’ defence
of themselves made upon the court ; it was contrary
to what one would have expected from men that
pretended to reason, learning, and sanctity ; surely
such fair reasoning could not but clear the prisoners,
and convert the judges ; no, instead of yielding to it,
they raged against it, and were filled,
1. With indignation at what the apostles said;
they were cut to the heart, angry to see their own
sin set in order before them ; stark mad to find that
the gospel of Christ had so much to say for itself,
and, consequently, was likely to get ground. When
a sermon was preached to the people to this purport,
they were pricked to the heart, in remorse and godly
sorrow, ch. 2. 37. These here were cut to the heart
with rage and indignation. Thus the same gospel
is to some a savour of life unto life, to others of death
unto death. The enemies of the gospel not only de¬
prive themselves of its comforts, but fill themselves
with terrors, and are their own tormentors.
2. With malice against the apostles themselves;
since they see they cannot stop their mouths any
other way than by stopping their breath, they take
counsel to slay them, hoping that so they should
cause the work to cease. While the apostles went
on in the service of Christ, with a holy security and
serenity of mind, perfectly composed, and in a sweet
enjoyment of themselves, their persecutors went on
in their opposition to Christ, with a continualper-
plexity and perturbation of mind, and vexation to
themselves.
V. The grave advice which Gamaliel, a leading
man in the council, gave upon this occasion, the
scope of which was to moderate the fury of these
bigots, and check the violence of the prosecution.
This Gamaliel is here said to be a Pharisee by his
profession and sect, and by office a doctor of the law,
one that studied the scriptures of the Old 1 estament,
read lectures upon the sacred authors, and trained
up pupils in the knowledge of them ; Paul was brought
up at his feet; ( ch . 22. 3.) and tradition says, that
so were Stephen and Barnabas. Some say that he
was the son of that Simeon that took up Christ in his
arms, when he was presented in the temple ; and
grandson of the famous Hillel. He is here said to
be in reputation among all the people for his wisdom
and conduct ; it appearing by this passage that he
was a moderate man, and not apt to go in with fu¬
rious measures. Men of temper and charity are
justly had in reputatiqn, for checking the incendia¬
ries that otherwise would set the earth on fire. Now
observe here,
1. The necessary caution he gives to the council,
with reference to the case before them ; he com¬
manded to put the apostles forth a little while, that
he might speak the more freely, and be the more
freely answered ; (it was fit that the prisoners should
withdraw when their cause was to be debated ;) and
then put the house in mind of the importance of this
matter, which in their heat they were not capable
of considering as they ought ; “ Ye men of Israel,
saith he, take heed to yourselves, consider what you
do, or intend to do, as touching these men, v. 35. It
is not a common case, and therefore should not be
hastily determined.” He calls them men of Israel,
to enforce this caution ; “You are men, that should
be governed by reason, be not then as the horse and
the mule that have no understanding ; you are men
of Israel, that should be governed by revelation, be
not then as strangers and heathens, that have no re¬
gard to God and his word. Take heed to yourselves,
now that you are angry at these men, lest you mid¬
dle to your own hurt.” Note, The persecutors of
God’s people had best look to themselves, lest they
fall into the pit which they dig. We have need to
be cautious whom we give trouble to, lest we be
found making the hearts of the righteous sad.
2. The cases he cites, to pave the way to his opi¬
nion ; two instances he gives of factious seditious
men, (such as they would have the apostles thought
to be,) whose attempts came to nothing of them¬
selves; whence he infers, that if these men were in¬
deed such as they represented them, their cause
would sink with its own weight, and Providence
would infatuate and defeat them, and then they
needed not persecute them.
(1.) There was one Theudas, that made a mighty
noise for a while, as one sent of God, boasting him
self to be somebody, some great one, (so the word is,)
either a teacher or a prince, with a divine commis¬
sion to effect some great revolution either in the
church or in the state ; and he observes here, ( v .
36.) concerning him, [1.] How far he prevailed;
“ H number of men, about four hundred in all, joined
themselves to him, that knew not what to do with
themselves, or hoped to mend themselves ; and they
seemed then a formidable body.” [2.] How soon
his pretensions were all dashed ; “ When he was
slain,” (probably in war,) “there needed no more
ado, all, as many as obeyed him, were scattered, and
I melted away like snow before the sun. Now com¬
pare that case with this; you have slain Jesus, the
ringleader of this faction, you have taken him off.
i Now if he was, as veu say he was, an impostor and
pretender, his death, like that of TheujJas, will be
the death of his cause, and the final dispersion of Ins
followers.” From what has been, we may infer
what will be in a like case ; the smiting of the shep¬
herd will be the scattering of the sheep ; and if the
God of peace had not brought again from the dead.
56
THE ACTS, V.
*hat great Shepherd, the dispersion of the sheep, at
his death, had been total and final.
(2. ) The case was the same with Judas of Galilee,
v. 37. Observe, [1.] The attempt he made. It is
said to be after this ; which some read, beside this,
or, Let me mention, after thus ; supposing that Ju¬
das’s insurrection was long before that of Theudas ;
for it was in the time of the taxation, that at our Sa¬
viour’s birth, (Luke 2. 1.) and that of Theudas,
whom Josephus speaks of, that mutinied, in the time
of Cus/iius Fadus ; but that was in the days of Clau¬
dius Caesar, some years after Gamaliel spake this,
and therefore could not be the same. It is not easy
to determine particularly when these events hap¬
pened, nor whether this taxing was the same with
that at our Saviour’s birth, or one of a later date.
Some think this Judas of Galilee was the same with
Judas Gaulonites, whom Josephus speaks of, others
not. It is probable that they were cases which lately
happened, and were fresh in memory ; this Judas
drew away much people after him, who gave credit
to his pretensions. But, [2.] Here is the defeat of
his attempt, and that without any interposal of the
great Sanhedrim, or any decree of theirs against
him ; (it did not need it ;) he also fierished, and all
even as many as obeyed him, or were persuaded by
him, were dispersed. Many have foolishly thrown
away their lives, and brought others into the same
snares, by a jealousy for their liberties, in the days
of the taxing, who had better have been content,
when Providence had so determined, to serve the
king of Babylon.
3. His opinion upon the whole matter.
(1.) That they should not persecute the apostles ;
( v . 38.) Now I say unto you, rti vDv — for the pre¬
sent, as the matter now stands, my advice is, “ Re¬
frain from these men ; neither punish them for
what they have done, nor restrain them for the fu¬
ture. Connive at them, let them take their course ;
let not our hand be upon them.” It is uncertain
whether he spake this out of policy, for fear of of¬
fending either the people or the Romans, and making
further mischief. The apostles did not attempt any
thing by outward force, the weapons of their war¬
fare were not carnal ; and therefore whv should any
outward force be used against them ? Or, whether
he was under some present convictions, at least of
the probability of the truth of the Christian doctrine,
and thought it deserved better treatment, at least a
fair trial ; or, whether it was only the language of
a mild quiet spirit, that was against persecution for
conscience-sake ; or, whether God put this word
into his mouth beyond his own intention, for the de¬
liverance of the apostles at this time ; we are sure
there was an over-ruling Providence in it, that the
servants of Christ might not only come off, but come
off honourably.
(2. ) That they should refer this matter to Provi¬
dence ; “ Wait the issue, and see what it will come
to. Tf it be of men, it will come to nought of itself,
if of God, it will stand, in spite of all your powers
and policies.” That which is apparently wicked
and immoral must be suppressed, else the magis¬
trate bears the sword in vain ; but that which has a
shew of good, and it is doubtful whether it be of
God or men, it is best to let it alone, and let it take
its fate, not to use any external force for the sup¬
pressing of it. Christ rules by the power of truth,
not of the sword.
What Christ asked concerning John’s baptism,
lias it from heaven, or of men ? was a question
proper to be asked concerning the apostles’ doctrine
and baptism, which followed Christ, as John Bap¬
tist’s went before him ; now they, having owned
concerning the former, that they could not tell whe¬
ther it was from heaven or of men, ought not to be j
too confident concerning the latter ; but take it I
which way you will, it is a reason why they should
not be persecuted.
[1.] “If this counsel, and this work, this forming
of a society, and incorporating it in the name of Je
sus, be of men, it will come to nothing. If it be the
counsel and work of foolish men, that know not
what they do, let them alone a while, and they will
run themselves out of breath, and their folly will be
manifest before all men, and they will make them¬
selves ridiculous. If it be the counsel and work of
politic and designing men, who, under colour of re¬
ligion, are setting up a secular interest, let them
alone a while, and tney will throw off the mask,
and their knavery will be manifest to all men, and
they will make themselves odious ; Providence will
never countenance it ; it will come to nothing in a
little time ; and, if so, your persecuting and opposing
it is very needless ; there is no occasion for giving
yourselves so much trouble, and bringing such an
odium upon yourselves, to kill that, which, if you
give it a little time, will die of itself. The unneces¬
sary use of power is an abuse of it. But,”
[2.] “If it should prove, (and as wise men as you
have been mistaken,) that this counsel and this work
is of God, that these preachers have their commis¬
sions and instructions from him, that they are as
truly his messengers to the world as the Old Testa¬
ment prophets were ; then what do you think oi
persecuting them, of this attempt of your’s ( v . 33.)
to slay them? You must conclude it to be,” First,
“A fruitless attempt against them ; if it be of God,
you cannot overthow it ; for there is no wisdom nor
counsel against the Lord ; he that sits in heaven,
laughs at you.” It may be the comfort of all who
are sincerely on God’s side, who have a single eye
to his will as their rule, and his' glory as their end,
that, whatsoever is of God, cannot be overthrown
totally and finally, though it may be very vigorously
opposed ; it may be run upon, but cannot be run
down. Secondly, “A dangerous attempt to vour-
selves. Pray let it alone, lest haply ye be found
even to fight against God ; and I need not tell you
who will come off by the worse in that contest.”
Woe unto him that strives with /us Maker, for he
will not only be overcome as an impotent enemy,
but severely reckoned with as a rebel and traitor
against his rightful Prince. They that hate and
abuse God’s faithful people, that restrain and silence
his faithful ministers, fight against God ; for he
takes what is done against them as done against
himself ; whoso touches them, touches the apple of
his eye.
Well, this was the advice of Gamaliel ; we wish
it were duly considered by those that persecute for
conscience-sake, for it was a good thought, and na¬
tural enough, though we are uncertain what the
man was. The tradition of the Jewish writers is,
that, for all this, he lived and died an inveterate
enemy to Christ and his gospel ; and though (now
at least) he was not for persecuting the followers of
Christ, yet he was the man who composed that
prayer which the Jews use to this day, for the ex¬
tirpating of Christians and Christianity. On the
contrary, the traditions of the Papists is, that he
turned Christian, and became an eminent patron of
Christianity, and a follower of Paul, who had sat
at his feet. If that had been so, it is very probable
that we should have heard of him somewhere in the
Acts or Fp is ties.
VI. The determination of the council upon the
whole matter, v. 40.
1. Thus far thev agreed with Gamaliel, that they
let fall the design of putting the apostles to death.
Thev saw a great deal of reason in what Gamaliel
said, and, for the present, it gave some check to
their furv, and a remainder of their wrath was re
strained by it.
57
THE AC
2. Yet they could not forbear giving some vent
to their rage, (so outrageous was it,) contrary to the
convictions of their judgments and consciences ; for,
though they were advised to let them alone , yet,
(1.) They beat them, scourged them as malefactors,
stripped them, and whipped them, as they used to
do in the synagogues, and notice is taken (v. 41.) of
the ignomy of it ; thus they thought to make them
ashamed of preaching, and the people ashamed of
hearing them ; as Pilate scourged our Saviour, to
■expose him, when yet he declared he found no fault
in him. (2. ) They commanded them that they mould
not speak any more in the name of Jesus ; that, if
they could find no other fault with their preaching
they might have this ground to reproach it, that it
was against law, and not only without the permission,
but against the express order of their superiors.
VII. The wonderful courage and constancy of the
apostles in the midst of all these injuries and indig¬
nities done them ; when they were dismissed, they
departed from the council, and we do not find one
word they said by way of reflection upon the court,
and the unjust treatment given them ; when they
were reviled, they reviled not again ; and when
they suffered, they threatened not, but committed
their cause to him, to whom Gamaliel had referred
it, even to a God who judgeth righteously . All
their business was to preserve the possession of their
own sails, and to make full proof of their ministry,
notwithstanding the opposition given them ; and both
these they did to admiration.
1. They bore their sufferings with an invincible
cheerfulness; (z>. 41.) When they went out, per¬
haps, with the marks of the lashes, given them on
their arms and hands, appearing, hissed at by the
servants and rabble, it may be, or public notice given
of the infamous punishment they had undergone,
instead of being ashamed of Christ, and their rela¬
tion to him, they rejoiced that they were counted
worthy to suffer shame for his name. They were
men, and men in reputation, that had never done
any thing to make themselves vile, and therefore
could not but have a sense of the shame they suffered,
which, it should seem, was more grievous to them
than the smart, as it is to ingenuous minds; but
they considered that it was for the name of Christ
that they were thus abused, because they belonged
to him, and served his interest, and their sufferings
should be made to contribute to the further advance¬
ment of his name ; and therefore, (1.) They reckon¬
ed it an honour, looked upon it that they were counted
worthy to suffer shame, x.xTs^Mna-sLv iTi/xa.<rtiy\\icu —
that they were honoured, to be dishonoured for
Christ. Reproach for Christ is true preferment, as
it makes us conformable to his pattern and service¬
able to his interest. (2.) They rejoiced in it, remem¬
bering what their Master had said to them at their
first setting out ; (Matt. 5. 11, 12.) When men shall
revile you, and persecute you, rejoice and be exceed¬
ing glad. -They rejoiced, not only though they suf¬
fered shame, (their troubles did not diminish their
jov,) but that they suffered shame; their troubles
increased their joy, and added to it. If we suffer ill
for doing well, provided we suffer it well, and as we
should, we ought to rejoice in that grace which en¬
abled us so to do.
2. They went on in their work with indefatigable
diligence ; (v. 42.) They were punished for preach¬
ing, and were commanded not to preach, and yet
they ceased not to teach and preach ; they omitted
no opportunity, nor abated any thing of their zeal or
forwardness. Observe, (1.) When they preached —
daily ; not only on sabbath-davs, or on Lord’s days,
but every day, as duly as the day came, without in¬
termitting any day, as their M ister did, (Luke 19.
47. Matt. 26. 55. ) not fearing that they should either
till themselves, or cloy their hearers’. (2.) Where
Vol. vi. — H
;ts, vi.
they preached — both publicly in the temple, and
privately in every house ; in promiscuous assem¬
blies, to which all resorted ; and in the select assem¬
blies of Christians for special ordinances. They did
not think that either one would excuse them from
the other, for the word must be preached in season
and out of season. Though in the temple they were
more exposed, and under the eye of their enemies,
yet they did not confine themselves to their little
oratories in their own houses, but ventured into the
post of danger ; and though they had the liberty of
the temple, a consecrated place, yet they made no
difficulty of preaching in houses, in every house,
even the poorest cottage. They visited the families
of those that were under their charge, and gave
particular instructions to them, according as their
case required ; even to the children and servants.
(3.) What was the subject matter of their preach¬
ing ; They preached Jesus Christ; they preached
concerning him ; that was not all, they preached
him up, they proposed him to those who heard
them, to be their Prince and Saviour. They did
not preach themselves, but Christ, as faithful friends
to the Bridegroom, making it their business to ad¬
vance his interest. This was the preaching that
gave most offence to the priests ; they were willing
that they should preach any thing but Christ ; but
they would not alter their subject to please them.
It ought to be the constant business of gospel-minis¬
ters to preach Christ; Christ, and him crucified ;
Christ, and him glorified ; nothing beside this, biri
what is reducible to it.
CHAP. VI.
In this chapter, we have, I. The discontent that was among
the disciples about the distribution of the public charity,
v. 1. II. The election and ordination of seven men, who
should take care of that matter, and ease the apostles of
the burthen, v. 2. .6. III. The increase of the church,
by the addition of many to it, v. 7. IV. A particular ac¬
count of Stephen, one of the seven. 1. His great activity
for Christ, v. 8. 2. The opposition he met with from the
enemies of Christianity, and his disputes with them, v. 9,
10. 3. The convening of him before the great Sanhedrim,
and the crimes laid to his charge, v. li . . 14. 4. God’s
owning him upon his trial, v. 15.
1. A ND in those days, when the num-
her of the disciples was multiplied,
there arose a murmuring of the Grecians
against the Hebrews, because their widows
were neglected in the daily ministration.
2. Then the twelve called the multitude
of the disciples unto them , and said, It is
not reason that we should leave the word
of God, and serve tables. 3. Wherelore,
brethren, look ye out among you seven
men of honest report, full of the Holy
Ghost and wisdom, whom we may appoint
over this business. 4. But we will give
ourselves continually to prayer, and to the
ministry of the word. 5. And the saying
pleased the whole multitude : and they
chose Stephen, a man full of faith and of
the Holy Ghost, and Philip, and Prochorus,
and Nicanor, and Timon, and Parmenas,
and Nicolas a proselyte of Antioch : 6.
Whom they set before the apostles: and
when they had prayed, they laid tlirir bands
on them. 7. And the word of God in¬
creased ; and the number of the disciples
58
THE ACTS, VI.
multiplied in Jerusalem greatly ; and a
great company of the priests were obedient
to the faith.
Having seen the church’s struggles with its ene¬
mies, and triumphed with her in her victories, we
now come to take a view of the administration of its
affairs at home ; and here we have,
I. An unhappy disagreement among some of the
church members, which might have been of ill con¬
sequence, but was prudently accommodated and
taken up in time ; (v. 1.) When the number of the
disci/iles (for so Christians were at first calfed, learn¬
ers of Christ t was multiplied to many thousands in
Jerusalem, then arose a murmuring.
1. It does our hearts good to find that the number
of the disciples is multiplied, as, no doubt, it vexed
the priests and Saclducees to the heart to see it. The
opposition that the preaching of the gospel met with,
instead of checking its progress, contributed to the
success of it ; and this infant Christian church, like
the infant Jewish church in Egypt, the more it was
afflicted, the more it multiplied. The preachers
were beaten, threatened, and abused, and yet the
people received their doctrine, invited, no doubt,
thereto, by their wonderful patience and cheerful¬
ness under their trials, which convinced men that
they were borne up and carried on by a better spirit
than their own.
2. Yet it casts a damp upon us to find that the
multiplying of the disciples proves an occasion of
discord. Hitherto they were all with one accord ;
this had been often taken notice of to their honour ;
but now that they were multiplied, they began to
murmur ; as in the old world, when men began to
multiply, they corrupted themselves. Thou hast
multiplied the nation, and not increased their joy,
Isa. 9. 3. When Abraham and Lot increased their
families, there was a strife between their herdmen ;
so it was here ; there arose a murmuring, not an
open falling out, but a secret heart-burning.
(1.) The complainants were the Grecians, or Hel¬
lenists, against the Hebrews. The Jews that were
scattered in Greece, and other parts, who ordinarily
spake the Greek tongue, and read the Old Testa¬
ment in the Greek version, and not the original He¬
brew, many of which, being at Jerusalem at the
feast, embraced the faith of Christ, and were added
to the church, and so continued there ; these com¬
plained against the Hebrews, the native Jews, that
used the original Hebrew of the Old Testament.
Some of each of these became Christians, and, it
seems, their joint-embracing of the faith of Christ
did not prevail, as it ought to have done, to extin¬
guish the little jealousies they had had one of ano¬
ther before their conversion, but they retained some¬
what of that old leaven ; not understanding, or not
remembering, that in Christ Jesus there is neither
Greek nor Jew, no distinction of Hebrew and Hel¬
lenist, but all are alike welcome to Christ, and should
be, for his sake, dear to one another.
(2.) The complaint of these Grecians, was, that
their widows were neglected in the daily administra¬
tion, that is, in the distribution of the public charity,
and the Hebrew widows had more care taken of
them. Observe, The first contention in the Chris¬
tian church was about a money-matter ; but it is pity
that the little things of this world should be make-
baits among those that profess to be taken up with
the great things of another world. A great deal of
money was gathered for the relief of the poor, but,
as often happens in such cases, it was impossible to
please every body in the laying of it out. The apos¬
tles, at whose feet it was laid, did their best to dis¬
pose of it so as to answer the intentions of the donors,
and, no doubt, designed to do it with the utmost im¬
partiality, and were far from respecting the He¬
brews more than the Grecians ; and yet here they
are complained to, and implicitly complained of,
that the Grecian widows were neglected; though
they were as real objects of charity, yet they had
not so much allowed them, or not to so many, or not
so duly paid them, as the Hebrews. How, [1.]
Perhaps this complaint was groundless and unjust,
and there was no cause for it ; but those who, upon
any account, lie under disadvantages, (as the Gre¬
cian Jews did, in comparison with them that were
Hebrews of the Hebrews, ) are apt to be jealous that
they are slighted, when really they are not so; and
it is the common fault of poor people, that, instead
of being thankful for what is given them, they are
querulous and clamorous, and apt to find fault that
more is not given them, or that more is given to
others than to them ; and there are envy and covet¬
ousness, those roots of bitterness, to be found among
the poor as well as among the rich, notwithstanding
the humbling providences they are under, and should
accommodate themselves to" But, [2.] We will
suppose there might be some occasion for their com¬
plaint. First, Some suggest, that though their other
poor were well provided for, yet their widows were
neglected, because the managers governed them¬
selves by an ancient rule which the Hebrews ob¬
served, that a widow was to be maintained by her
husband's children. See 1 Tim. 5. 4. But, Se¬
condly, I take it, that the widows are here put for
all the poor, because many of them that were in the
church-book, and received alms, were widows, who
were well provided for by the industry of their hus¬
bands while they lived, but were reduced to straits
when they were gone. As those that have the ad¬
ministration of public justice.ought in a particular
manner to protect widows from injury, (Isa. 1. 17.
Luke 18. 3.) so those that have the administration
of public charity ought in a particular manner tc
provide for widows what is necessary. See 1 Tim.
5. 3. And observe, the widows here, and the other
poor, had a daily ministration ; perhaps they wanted
forecast, and could not save for hereafter, and there¬
fore the managers of the fund, in kindness to them,
gave them day by day their daily bread ; they lived
from hand to mouth. Now, it seems, the Grecian
ividows were, comparatively, neglected ; perhaps
those that disposed of the money considered that
there was more brought into the fund by the rich
Hebrews than was by the rich Grecians, who had
not estates to sell, as the Hebrews had, and there¬
fore the poor Grecians should have less out of the
fund ; this, though there was some tolerable reason
for it, they thought hard and unfair. Note, In the
best ordered church in the world there will be some¬
thing amiss, some mal-administration or other, some
grievances, or at least some complaints ; they are
the best, that have the least and fewest.
II. The happy accommodating of this matter, and
the expedient pitched upon for the taking away of
the cause of this murmuring. The apostles had
hitherto the directing of the matter, applications
were made to them, and appeals in case of griev¬
ances ; they were obliged to employ persons under
them, who did not take all the care they might have
taken, nor were so well fortified as they should have
been against temptations to partiality ; and therefore
some persons must be chosen to manage this mat¬
ter, wno have more leisure to attend it than the
apostles had, and were better qualified for the trust
than those whom the apostles employed were. Now
observe,
1. How the method was proposed by the apos¬
tles ; They called the multitude of the disciples unto
them, the heads of the congregations of Christians in
Jerusalem, the principal leading men. The twelve
themselves would not determine any thing without
them, for in multitude of counsellors there is safety ;
59
THE ACTS, VI.
and in an affair of this nature they might be best
able to advise, who were more conversant in the
affairs of this life than the apostles were.
(1.) The apostles urge, that they could by no
means admit so great a diversion, as this would be,
from their great work ; ( v . 2.) It is not reasonable
that we should leave the word of God, and serve
tables. Receiving and paying money was serving
tables, too like the tables of the money-changers in
the temple ; this was foreign to the business which
the apostles were called to, they were to preach the
word of God ; and though they had not such oc¬
casion to study for what they preached as we have,
(it being given in that same hour what they should
speak,) yet they thought that was work enough for
a whole man, and to employ all their thoughts, and
cares, and time, though one man of them was more
than ten of us, than ten thousand. If they serve
tables, they must, in some measure, leave the word
of God ; they could not attend their preaching work
so closely as they ought. Pectora nostra cluas non
admittentia curas — These minds of ours admit not
of two distinct anxious employments. Though this
serving tables was for pious uses, and serving the
charity of rich Christians, and the necessity of poor
Christians, and in both serving Christ, yet the apos¬
tles would not take so much time from their preach¬
ing as this would require. They will no more be
drawn from their preaching by the money laid at
their feet, than they will be driven from it by the
stripes laid on their backs. While the number of
the disciples was few, the apostles might manage
this matter without making it any considerable
avocation from their main business ; but now that
their number was increased, they could not do it.
It is not reason, sk ag*rcv «r/ — it is not fit or com¬
mendable, that we should neglect the business of
feeding souls with the bread of life, to attend the
business of relieving the bodies of the poor. Note,
Preaching the gospel is the best work, and the most
proper and needful that a minister can be employed
in, and that which he must give himself wholly to,
(1 Tim. 4. 15.) which that he may do, he must not
entangle himself in the affairs of this life, (2 Tim. 2.
4.) no, not in the outward business of the house of
God, Neh. 11. 16.
(2.) They therefore desire that seven men might
be chosen, well qualified for the purpose, whose
business it should be to serve tables, Sinxovih t
— to be deacons to the tables, v. 2. The busi¬
ness must be minded, must be better minded than
it had been, and than the apostles could mind it ; and
therefore proper persons must be chosen, who,
though they might be occasionally employed in the
word, and prayer, were not so devoted entirely to
it as the apostles were ; and these must take care of
the church’s stock, must review, and pay, and keep
accounts; must buy those things which they had
need of against the feast, (John 13. 29.) and attend
to all those things which are necessary, in ordine ad
spiritualia — in order to spiritual exercises, that every
thing might be done decently and in order, and no
person or thing neglected. Now,
[1.] The persons must be duly qualified. The
people are to choose, and the apostles to ordain ; but
the people have no authority to choose, nor the
apostles to ordain men utterly unfit for the office ;
Look out seven men ; so many they thought might
suffice for the present, more might be added after¬
ward if there were occasion ; these must be, First,
Of honest report, men free from scandal, that were
looked upon by their neighbours as men of integrity
and faithful men, well attested, as men that might
be trusted ; not under a blemish for any vice, but,
on the contrary, well spoken of for every thing that
is virtuous and praiseworthy ; /un^vpa/uivHt — men that
can produce good testimonials concerning their con¬
versation. Note, Those that are employed in any
office in the church, ought to be men of honest re¬
port ; of a blameless, nay, of a beautiful character,
which is requisite not only to the credit of their
office, but to the due discharge of it. Secondly,
They must be full of the Holy Ghost, must be filled
with those gifts and graces of the Holy Ghost, which
were necessary to the right management of this
trust ; they must not only be honest men, but they
must be men of parts and men of courage ; such as
were to be made judges in Israel, (Exod. 18. 21.)
able men, fearing God; men of truth, and hating
covetousness ; and hereby appearing to be full of the
Holy Ghost. Thirdly, They must be pull of wis¬
dom. It was not enough that they were honest,
good men, but they must be discreet, judicious men,
that could not be imposed upon, and would order
things for the best, and' with consideration : full of
the Holy Ghost, and wisdom, that is, of the Holy
Ghost as a Spirit of wisdom. We find the word of
wisdom given by the Spirit, as distinct from the word
of knowledge by the same Spirit, 1 Cor. 12. 8. They
must be full of wisdom, who are entrusted with
public money, that it may be disposed of, not only
with fidelity, but with frugality.
[2.] The people must nominate the persons;
“ Look ye out among you seven men, consider
among yourselves who are the fittest for such a trust,
and whom you can with the most satisfaction con¬
fide in.” They might be presumed to know better,
or at least were fitter to inquire, what character
men had, than the apostles ; and therefore they are
entrusted with the choice.
[3.] The apostles will ordain them to the service,
will give them their charge, that they may know
what they have to do, and make conscience of doing
it ; and give them their authority, that the persons
concerned may know whom they are to apply to,
and submit to, 'in affairs of that nature ; men, whom
we may appoint. In many editions of our English
Bibles, there has been an error of the press here,
for they have read it, whom ye may appoint ; as if
the power were in the people ; whereas it was cer¬
tainly in the apostles ; whom we may appoint over
this business; to take care of it, and to see that there
be neither waste nor want.
(3.) The apostles engage to addict themselves
wholly to their work as ministers, and the more
closely, if they can but get fairly quit of this trouble¬
some office ; \v. 4.) We will gwe ourselves con¬
tinually to prayer, and to the ministry of the word.
See here, [1.] What are the two great gospel-or¬
dinances— Me word, and prayer; by these two com¬
munion between God and his people is kept up and
maintained ; by the word he speaks to them, and by
prayer they speak to him ; and these have a mutual
reference to each other. By these two the king¬
dom of Christ must be advanced, and additions made
to it ; we must prophesy upon the dry bones, and
then pray for a spirit of life from God to enter into
them. B v the word and 'prayer other ordinances
are sanctified to us, and sacraments have their effi¬
cacy. [2.] What is the great business of gospel-
ministers ; to give themselves continually to prayer,
and to the ministry of the word ; they must still be
either fitting and furnishing themselves for those
services, or employing themselves in them ; either
publicly or privately ; in the stated times, or out of
them. They must be God’s mouth to the people in
the ministry of the word, and the people’s mouth to
God in prayer. In order to the conviction and con
version of sinners, and the edification and consolation
of saints, we must not only offer up our prayers for
them, but we must minister the word to them, se
conding our prayers with our endeavours, in the use
of appointed means ; nor must we only minister the
| word to them, but we must pray for them, that it
GO
THE ACTS, VI.
may be effectual ; for God’s grace can do all without 1
our preaching, but our preaching can do nothing j
without God’s grace. The apostles were endued
with extraordinary gifts of the Holy Ghost, tongues
and miracles ; and yet that which they gave them¬
selves continually to, was, preaching and praying,
by which they might edify the church : and those
ministers, without doubt, are the successors of the
apostles, (not in the plenitude of the apostolical
power, those are daring usurpers who pretend to
that, but in the best and most excellent of the
apostolical works,) whogroe themselves continually
to prayer, and to the ministry oj the word; and such
Christ will always be with, even to the end of the
world.
2. How this proposal was agreed to, and presently
put in execution, by the disciples ; it was not im¬
posed upon them by an absolute power, though they
might have been bold in Christ to do that, (Philem.
8. ) but proposed, as that which was highly conve¬
nient, and then the saying pleased the whole multi¬
tude, v. 5. It pleased them to see the apostles so
willing to discharge themselves from intermeddling
in secular affairs, and so to transmit them to others;
it pleased them to hear that they would give them¬
selves to the word and prayer; and therefore they
neither disputed the matter, nor deferred the exe¬
cution of it.
(1.) They pitched upon the persons; it is not
probable that they all cast their eye upon the same
men ; every one had his friend, whom he thought
well of ; but the majority of votes fell upon the per¬
sons here named ; and the rest both of the candidates
and electors acquiesced, and made no disturbance,
as the members of societies in such cases ought to
do. An apostle, who was an extraordinary officer,
"as chosen by lot, which is more immediately the
act of God ; but the overseers of the poor were
chosen by the suffrage of the people; in which
yet a regard is to be had to the providence of God,
who has all men’s hearts and tongues in his
hand.
We have a list of the persons chosen ; some think,
that they were such as were before of the seventy
disciples; but that is not likely; for they were or¬
dained by Christ himself, long since, to preach the
gospel ; and there was no more reason that they
should leave the word of God to serve tables than
that the apostles should ; it is therefore more proba¬
ble that they were of those that were converted
since the pouring cut of the Spirit ; for it was pro¬
mised to all that would be baptized, that they should
receive the gift of the Holy Ghost ; and the gift, ac¬
cording to that promise, is that fulness of the Holy
Ghost, which was required in those that'were to be
chosen to this service. We mav further conjecture,
concerning these seven, [I.] That they were such
as had sold their estates, and brought the money
into the common stock ; for, cteteris paribus — other
things being equal, those were fittest to be entrusted
with the distribution of it, who had been most gener¬
ous in the contribution to it. [2.] That these seven
were all of the Grecian or Hellenist Jews, for they
have all Greek names, and this would be most likely
to silence the murmurings of the Grecians, (which
occasioned this institution,) to have the trust lodged
in those that were foreigners, like themselves, who I
would be sure not to neglect them. Nicolas, it is *
plain, was one of them, for he was a proselyte of
Antioch ; and some think that the manner of ex¬
pression intimates, that they were all proselytes of
Jerusalem, as he was of Antioch.
The first named is Stephen, the glorv of these
s eptem-viri; a man full of faith and of the Holy
Ghost ; he had a strong fai’h in the doctrine of
Christ, and was full of it above most ; full of fidelity,
full of courage ; (so some ;) for he was full of the 1
Holy Ghost, of his gifts and graces ; he was an ex¬
traordinary man, and excelled in every thing that
was good ; his name signifies a crown. Philip is
put next, because he, having used this offee of a dea¬
con well, thereby obtained a good degree, and. was
afterward ordained to the office of an evangelist, a
companion and assistant to the apostles, for so he is
expressly called, ch. 21. 8. Compare Eph. 4. 11.
And his preaching and baptizing (which we read of
ch. 8. 12.) were certainly not as a deacon, (for it is
plain that that office was serving tables, in opposi¬
tion to the ministry of the word,) but as an evange¬
list ; and when he was preferred to that office, we
have reason to think he quitted this office, as incom¬
patible with that. As for Stephen, nothing we find
done by him proves him to be a preacher of the gos¬
pel ; for he only disputes in the schools, and pleads
for his life at the bar, v. 9. and ch. 7. 2.
The last named is Nicolas, who, some say, after¬
ward degenerated, (as the Judas among these seve?i,)
and was the founder of the sect of the Arico/aitans,
which we read of, (Rev. 2. 6, 15.) and which Christ
there says, once and again, was a thing he hated.
But some of the ancients clear him from that charge,
and tell us, that though that vile impure sect de¬
nominated themselves from him, yet it was unjustly,
and because he only insisted much upon it, that they
that had wives, should be as though they had none,
thence they wickedly inferred, that they that had
wives , should have them in common; which there¬
fore Tertullian, when he speaks of the community
of goods, particularly excepts, Omnia indiscreta
apud nos, preeter uxores — All things are common
among us, except our wives. Apol. cap. 39.
(2.) The apostles appointed-them to this work of
serving tables for the present, v. 6. The people
presented them to the apostles, who approved their
choice, and ordained them. [1.] They prayed with
them, and for them, that God would give them more
and more of the Holy Ghost, and of wisdom ; that
he would qualify them for the service to which they
were called, and own them in it, and make them
thereby a blessing to the church, and particularly to
the poor of the flock. All that are employed in the
service of* the church, ought to be committed to the
conduct of the divine grace by the prayers of the
church. [2.] They laid their hands on them, that
is, they blessed them in the name of the Lord, for
laying on hands was used in blessing ; so Jacob bless¬
ed both the sons of Joseph ; and, without controversy,
the less is blessed of the greater ; (Heb. 7. 7.) the
deacons are blessed by the apostles, and the over¬
seers of the poor by the pastors of the congregation.
Having by prayer implored a blessing upon them,
they did by the laying on of hands assure them that
the blessing was conferred in answer to the prayer ;
and this was giving them authority to execute that
office, and laying an obligation upon the people to
be observant of them therein.
III. The advancement of the church hereupon ;
when things were thus put into good order in the
church, (grievances were redressed and discontents
silenced,) then religion got ground, v. 7.
1. The word of God inn-eased; now that the
apostles resolved to stick more closely than ever to
their preaching, it spread the gospel further, and
brought it home with the more power. Ministers,
disentangling themselves from secular employments,
and addicting themselves entirely and vigorously to
their work, will contribute very much, as a means,
to the success of the gospel. The word of God is
said to increase, as the seed sown increases, when it
comes up again thirty , sixty, a hundred fold.
2. Christians grow numerous ; The number of the
disciples multiplied in .// rusalem greatly. \Vhcn
Christ was upon earth, his ministry had least sue
cess in Jerusalem ; yet now that city affords most
THL ACTS, VI.
61
converts. God has his remnant even in the worst
of places.
3. A great company of the priests were obedient to
the faith. Then is the word and grace of God great¬
ly magnified, when those are wrought upon by it,
that were least likely, as the priests here, who
either had opposed it, or at least were linked in
with those that had. The priests, whose prefer¬
ments arose from the law of Moses, were yet wil¬
ling to let them go for the gospel of Christ ; and, it
should seem, they came in in a body ; many of
them agreed together , for the keeping up of one
another’s credit, and the strengthening of one ano¬
ther’s hands, to join at once in giving up their names
to Christ : vox v(_ — a great crowd of priests
were by the grace of God helped over their preju¬
dices, and were obedient to the faith, so their con¬
version is described. (1.) They embraced the doc¬
trine of the gospel ; their understandings were cap¬
tivated to the power of the truths of Christ, and
every opposing, objecting thought, brought into obe¬
dience to him, 2 Cor. 10. 4, 5. The gospel is said to
be made known for the obedience of faith, Rom. 16.
26. Faith is an act of obedience, lor this is God’s
commandment, that we believe, 1 John 3. 23. (2.)
They evidenced the sincerity of their believing the
gospel of Christ by a cheerful compliance with all
the rules and precepts of the gospel. The design
of the gospel is to refine and reform our hearts and
lives ; faith gives law to us, and we must be obedi¬
ent to it.
8. And Stephen, full of faith and power,
did great wonders and miracles among the
people. 9. Then there arose certain of the
synagogue, which is called the synagogue
of the Libertines, and Cyrenians, and
Alexandrians, and of them of Cilicia and
of Asia, disputing with Stephen. 10. And
they were not able to resist the wisdom
and the spirit by which he spake. 1 1 .
Then they suborned men, which said, We
have heard him speak blasphemous words
against Moses, and against God. 12. And
they stirred up the people, and the elders,
and the Scribes, and came upon him, and
caught him, and brought him to the coun¬
cil, 1 3. And set up false witnesses, which
said, This man ceaseth not to speak blas¬
phemous words against this holy place, and
the law : 1 4. For we have heard him say,
that this Jesus of Nazareth shall destroy
this place, and shall change the customs
which Moses delivered us. 15. And all
that sat in the council, looking stedfastly
on him, saw his face as it had been the face
of an angel.
Stephen, no doubt, was diligent and faithful in the
discharge of his office as distributor of the church’s
charity, and laid out himself to put that affair in a
good method, and did it to universal satisfaction ;
and though it appears here that he was a man of un¬
common gifts, and fitted for a higher station, yet,
being called to that office, he did not think it below
him to do the duty of it. And being faithful in a
little, he was intrusted with more ; and though we
do not find him propagating the gospel by preaching
and baptizing, yet we find him here called out to
very honourable services, and owned in them.
I. He proved the truth of the gospel, by working
miracles in Christ’s name, v. 8.
1. He was full of faith and power, that is, of a
strong faith, by which he was enabled to do great
things. They that are full of faith, are full of pow
er, because by faith the power of God is engaged
for us. His faith did so fill him, that it left no room
for unbelief, and made room for the influences < f
divine grace, so that, as the prophet speaks, he was
full of power by the S/iirit of the Lord of hosts, Mic.
3. 8. By faith we are emptied of self, and so are
filled with Christ, who is the wisdom of God, and
the power of God.
2. Being so, he did great wonders and miracles
among the people, openly, and in the sight of all ;
for Christ’s miracles feared not the strictest scruti¬
ny. It is not strange that Stephen, though he was
not a preacher by office', did these great wonders,
for we find that these were distinct gifts of the
Spirit, and divided severally, for to one was given
the working of miracles, and to another prophecy,
1 Cor. 12. 10, 11. And those signs followed not only
them that preached, but them that believed, Mark
16. 17.
II. He pleaded the cause of Christianity against
those that opposed it, and argued against it ; ( v . 9,
10.) he served the interests of religion as a dispu¬
tant, in the high places of the field, while others
were serving them as vinedressers and husband¬
men.
1. We are here told who were his opponents, v.
9. They were Jews, but Hellenist Jews, Jews of
the dispersion, who seem to have been more zealous
for their religion than the native Jews ; it was with
difficulty that they retained the practice and profes¬
sion of it in the country where they lived, where
they were as speckled birds, and not without great
expense and toil that they kept up their attendance
at Jerusalem, and this made them more active
sticklers for Judaism than they were, whose pro¬
fession of their religion was cheap and easy. They
were of the synagogue which is called the syna¬
gogue of the Libertines ; the Romans called those
Liberti or Libertini, who, either being foreigners,
were naturalized, or, being slaves by birth, were
manumised, or made freemen. Some think that
these Libertines were such of the Jews as had ob¬
tained the Roman freedom, as Paul had ; ( ch . 22.
27, 28. ) and it is probable that he was the most for¬
ward man of this synagogue of the Libertines in dis¬
puting with Stephen, and engaged others in the dis¬
pute ; for we find him busy in the stoning of Ste¬
phen, and consenting to his death. There were
others that belonged to the synagogue of the Cyre¬
nians and Alexandrians, of which synagogue the
Jewish writers speak ; and others that belonged to
their synagogue, who were of Cilicia and Asia ; and
if Paul, as a freeman of Rome, did not belong to the
synagogue of the Libertines, he belonged to this, as
a native of Tarsus, a city of Cilicia ; it is probable
that he might be a member of both. The Jews that
were born in other countries, and had concerns in
them, had frequent occasion, not only to resort to,
but to reside in, Jerusalem. Each nation had its
synagogue, as in London there are French, and
Dutch, and Danish churches : and those synagogues
were the schools to which the Jews ol those nations
sent their youth to be educated in the Jewish learn¬
ing. Now those that were tutors and professors in
these svnagogues, seeing the gospel grow, and the
rulers conniving at the growth of it, and fearing
what would be the consequence of it to the Jewish
religion, which they were jealous for, being confi¬
dent of the goodness of their cause, and their own
sufficiency to manage it, would undertake to run
down Christianity by force of argument ; it was a
fair and rational way. of dealing with it, and what
62
THE ACTS, VI.
religion is always ready to admit ; Produce your i]
cause, saith the Lord, bring forth your strong rea¬
sons, Isa. 41. 21. But why did they dispute with
Stephen ? And why not with the apostles them¬
selves? (1.) Some think, because they despised the
apostles as unlearned and ignorant men, whom they
thought it below them to engage with ; but Stephen
was bred a scholar, and they thought it their honour
to meddle with their match. (2.) Others think, it
was because they stood in awe of the apostles, and
could not be so free and familiar with them, as they
could be with Stephen, who was in an inferior of¬
fice. (3.) Perhaps they having given a public chal¬
lenge, Stephen was chosen and appointed by the
disciples to be their champion ; for it was not meet
that the apostles should leave the preaching of the
word of God, to engage in controversy. Stephen,
who was only a deacon in the church, and a very
sharp young man, and of bright parts, and better
qualified to deal with wrangling disputants than the
apostles themselves, is appointed to this service.
Some historians say, that Stephen had been bred up
at the feet of Gamaliel, and that Saul and the rest
of them set upon him as a deserter, and with a par¬
ticular fury made him their mark. (4.) It is proba¬
ble that they disputed with Stephen, because he was
zealous to argue with them, and convince them. And
this was the service which God had called him to.
2. We are here told how he carried the point in
this dispute ; ( v . 10.) They were not able to resist
the wisdom and the Spirit by which he spake. They
could not either support their own arguments, or
answer his. He proved by such irresistible argu¬
ments, that Jesus is the Christ, and delivered him¬
self with so much clearness and fulness, that they had
nothing to object against what he said ; though they
were not convinced, yet they were confounded. It
is not said, They were not able to resist him, but,
They were not able to resist the wisdom and the
Spirit by which he spake, that Spirit of wisdom
which spake by him. Now was fulfilled that pro¬
mise, Twill give you a mouth and wisdom which all
your adversaries shall not be able to gainsay or re¬
sist, Luke 21. 15. They thought they only dis¬
puted with Stephen, and could make their part
good with him ; but they were disputing with the
Spirit of God in him, for whom they were an un¬
equal match.
III. At length, he sealed it with his blood ; so we
shall find he did in the next chapter, here we have
some steps taken by his enemies towards it. When
they could not answer his arguments as a disputant,
they prosecuted him as a criminal, and suborned
witnesses against him, to swear blasphemy upon
him. " On such terms (saith Mr. Baxter here) do
we dispute with malignant men. And it is next to
a miracle of providence, that no greater number of
religious persons have been murdered in the world,
by the way of perjury and pretence of law, when so
many thousands hate them, who make no conscience
of false oaths.” Thev suborned men, instructed
them what to say, and then hired them to swear it.
They were the more enraged against him, because
be had proved them to be in the wrong, and shewed
them the right wav ; for which thev ought to have
given him their best thanks; was he therefore be¬
come their enema, because he told them the truth,
and proved it to be so ? Now let us observe here,
1. How with all possible art and industry they in¬
censed both the government and the mob against
him, that, if they could not prevail by the onej thev
might bv the other ; (v. 12.) Thru stirred up the peo¬
ple against him. that, if the Sanhedrim should still
think fit (according to Gamaliel’s advice) to let him
alone, vet thev might run him down by a popular
rage and tumult ; they also find means to stir up the
°ldcrs and the scribes against him. that, if the peo¬
ple should countenance and protect him, they might
prevail by authority. Thus they doubted not but to
gain their point, when they had two strings to their
bow.
2. How they got him to the bar ; They came upon
him, when he little thought of it, and caught him,
and brought him to the council. They came upon
him in a body, and flew upon him as a lion on his
prey ; so the word signifies. By their rude and vio¬
lent treatment of him, they would represent him,
both to the people and to the government, as a dan¬
gerous man, that would either flee from justice if he
were not watched, or fight with it if he were not
put under a force. Having caught him, they brought
him triumphantly into the council, and, as it should
seem, so hastily, that he had none of his friends
with him. They had found, when they brought
many together, that they emboldened one another,
and strengthened one another’s hands : and there¬
fore they will try how to deal with them singly.
3. How they were prepared with evidence ready
to produce against him ; they were resolved that
they would not be run aground, as they were when
they brought our Saviour upon his trial, and then
were to seek for witnesses. These were got ready
beforehand, and were instructed to make oath, that
they had heard him speak blasphemous words
against Moses, and against God, (v. 11.) against
this holy place and the law ; (y. 13.) for they heard
him say, what Jesus would do to their place and
their customs, v. 14. It is probable that he had
said something to that purport ; and yet they who
swore it against him are called false witnesses, be¬
cause, though there was something of truth in their
testimony, yet they put a wrong and malicious con¬
struction upon what he had said, and perverted it.
Observe,
(1.) What was the general charge exhibited
against him — that he spake blasphemous words;
and, to aggravate the matter, " He ceases not to
speak blasphemous words ; it is his common talk,
his discourse in all companies ; wheresoever he
comes, he makes it his business to instil his notions
into all he converses with.” It intimates likewise
something of contumacy and contempt of admoni¬
tion. “He has been warned against it, and yet
ceases not to talk at this rate. ” Blasphemy is justly
reckoned a heinous crime, (to speak contemptibly
and reproachfully of God our Maker,) and therefore
Stephen’s persecutors would be thought to have a
deep concern upon them for the honour of God’s
name, and to do this in a jealousy for that. As it
was with the confessors and martyrs of the Old
Testament, so it was with those of the New — their
brethren that haled them, and cast them out, said.
Let the Lord be glorified ; and pretended they did
him service in it.
He is said to have spoken blasphemous words
against Moses and against God. Thus far they
were right, that thev who blaspheme Moses, (if
thev mean the writings of Moses, which were given
bv inspiration of God,) blaspheme God himself.
They that speak reproachfully of the scriptures,
and ridicule them, reflect upon God himself, and do
despite to him. His great intention is to magnify
the late, and make it honourable ; those therefore
that vilifv the law, and make it contemptible, blas¬
pheme his name ; for he has magnified his word-
above all his name.
But did Stephen blaspheme Moses ? Bv no means,
he was far from it. Christ, and the preachers of
his gospel, never said any thing that looked like
blaspheming Moses; thev always quoted his writ¬
ings with respect, appealed to them, and sai l no
other things than what Moses said should c >mr ;
very unjustlv therefore is Stephen indicted for h'as-
pheming Moses. But,
THE ACTS, V1J.
63
(2.) Let us see how this charge is supported and
made out ; why, truly, when the thing was to be
roved, all they can charge him with, is, that he
ath spoke?t blasphemous words against the holy
place and the law ; and this must be deemed and
taken as blasphemy against Moses and against God
himself. Thus does the charge dwindle when it
comes to the evidence. [1.] He is charged with
blaspheming this holy place. Some understand that
of the city of Jerusalem, which was the holy city ,
and which they had a mighty jealousy for. But it is
rather meant of the temple, that holy house. Christ
was condemned as a blasphemer, for words which
were thought to reflect upon the temple, which they
seemed concerned for the honour of, then when they
by their wickedness had profaned it. [2.] He is
charged with blaspheming the law ; of which they
made their boast , and in which they put their trust,
then, when through breaking of the law they disho¬
noured God, Rom. 2. 23.
Well, but how can they make this out ? Why
here the charge dwindles again ; for all they can ac¬
cuse him of, is, that they had themselves heard him
say (but how it came in, or what explication he gave
of it, they think not themselves bound to give ac¬
count,) that this Jesus of Nazareth, who was so
much talked of, shall destroy this place, and change
the customs which Moses delivered us. He could
not be charged with having said any thing to the
disparagement either of the temple or of the law.
The priests had themselves profaned the temple, by
making it not only a house of merchandise, but a
den of thieves ; yet they would be thought zealous
for the honour of it, against one that had never said
any thing amiss of it, but had attended it more as a
house of prayer, according to the true intention of
it, than they had. Nor had he ever reproached the
law, as they had.
But, First, He had said, Jesus of Nazareth shall
destroy this place ; destroy the temple, destroy Je¬
rusalem, it is probable that he might say so ; and
what blasphemy is it against the holy place, to say,
that it should not be perpetual any more than Shiloh
was, and that the just and holy God would not con¬
tinue the privileges of his sanctuary to those that
abuse them ? Had not the prophets given the same
warning to their fathers, of the destruction of that
holy place by the Chaldeans ? Nay, when the tem¬
ple was first built, had not God himself given the
same warning ; This house, which is high, shall be an
astonishment, 2 Chron. 7. 21. And is he a blasphe¬
mer then, who tells them that Jesus of Nazareth, if
they continue their opposition to him, will bring a
just destruction upon their place and nation, and
they may thank themselves ? Those wickedly abuse
their profession of religion, who, under colour of
that, call the reproofs given them for their disagree¬
able conversations, blasphemous reflections upon
their religion.
Secondly, He had said, This Jesus shall change
the customs which Moses delivered us. And it was
expected that in the days of the Messiah they
should be changed, and that the shadows should be
done away when the substance was come ; yet this
was no essential change of the law, but the perfect¬
ing of it ; Christ came, not to destroy, but to fulfil,
the law ; and if he changed some customs that Mo¬
ses delivered, it was to introduce and establish those
that were much better ; and if the Jewish church
had not obstinately refused to come into this new es¬
tablishment, and adhered to the ceremonial law, for
aught I know, their place had not been destroyed ;
so that for putting them into a certain way to pre¬
vent their destruction, and for giving them certain
notice of their destruction if they did not take that
way, he is accused as a blasphemer.
Lastly, We are here told how God owned him
when he was brought before the council, and made
it to appear that he stood by him ; (v. 15.) All that
i sat in the council, the priests, scribes, and elders,
looking stedfastly on him, being a stranger, and one
they bad not yet had before them, they saw his face as
: fit had been the face of an angel. It is usual forjudges
to observe the countenance of the prisoner, which
i sometimes is an indication either of guilt or inno¬
cence. Now Stephen appeared at the bar with the
countenance as of an angel.
1. Perhaps it intimates no more than that he had
an extraordinarily pleasant, cheerful countenance,
and there was not in it the least sign either of fear
for himself or anger at his persecutors ; he looked
as if he had never been better pleased in his life
than he was now when- he was called out to bear his
testimony to the gospel of Christ thus publicly, and
stood fair for the crown of martyrdom. Such an
undisturbed serenity, such an undaunted courage,
and such an unaccountable mixture of mildness and
majesty, there was in his countenance, that every
one said, he looked like an angel ; enough surely to
convince the Sadducees that there are angels, when
they saw before their eyes an incarnate angel.
2. It should rather seem that there was a miracu¬
lous splendour and brightness upon his countenance,
like that of our Saviour, when he was transfigured ;
or, at least, that of Moses, when he came down
from the mount ; God designing thereby to put
honour upon his faithful witness, and confusion upon
his persecutors and judges, whose sin would be high¬
ly aggravated, and would be indeed a rebellion
against the light, if, notwithstanding this, they pro¬
ceeded against him. Whether he himself wist that
the skin of his face. shone or no, we are not told;
but all that sat in the council saw it, and, probably,
took notice of it to one another, and an arrant shame
it was, that, when they sawr, and could not but see
by it that he was owned of God, they did not call
him from standing at the bar to sit in the chief seat
upon the bench. Wisdom and holiness make a
man’s face to shine, and yet these will not secure
men from the greatest indignities ; and no wonder,
when the shining of Stephen’s face would not be his
protection ; though it had been easy to prove that if
he had been guilty of putting any dishonour upon
Moses, God would not thus have put Moses’s honour
upon him
CHAP. VII.
When our Lord Jesus called his apostles out >-o be employed
in services and sufferings for him, he told them, that yet
the last shall be first, and the first last ; which was remark¬
ably fulfilled in St. Stephen and St. Paul, who were both
of them late converts, in comparison of the apostles, and
yet got the start of them, both in services and sufferings ;
fur God, in conferring honours and favours, often crosses
hands. In this chapter, we have the martyrdom of Ste¬
phen, the first martyr of the Christian church, who led the
van in that noble army. And therefore his sufferings and
death are more largely related than of any other, for direc¬
tion and encouragement to all those who are called out to
resist unto blood, as he did. Here is, I. His defence of
himself before the council, in answer to the matters and
things he stood charged with, the scope of which is to shew
that it was no blasphemy against God, nor any injury at
all to the glory of his name, to say, that the temple should
be destroyed, and the customs of the ceremonial law
changed. And, 1. He shews this by going over the history of
the Old Testament, and observing, that God never intended
to confine his favours to that place, or that ceremonial law ;
and that they had no reason to expect he ^ lould for the
people of the Jews had always been a provoking people,
and had forfeited the privileges of their peculiarity : nay,
that that holy place and that law were but figures of good
things to come, and it was no disparagement at all to them
to say that thev must give place to belter things, v. 1 . . 50.
And then, 2. He applies this to them that prosecuted him,
and sat in judgment upon him, sharplv reproving them for
their wickedness by which they had brought upon them
selves the ruin of their place and nation, and then could not
64
THE ACTS, VII.
bear to hear of it, v. 51 . . 53. II. The putting of him to
death by stoning of him, and his pa ient, cheerful, pious
submission to it, v. 54 . . 60.
1 . r § MJEN said the High Priest, are these
JL things so ? 2. And he said, Men,
brethren, and fathers, hearken ; Tiie God
of glory appeared unto our father Abra¬
ham, when he was in Mesopotamia, before
he dwelt in Charran, 3. And said unto
him, Get thee out of thy country, and from
thv kindred, and come into the land which
I shall shew thee. 4. Then came he out
of the land of the Chaldeans, and dwelt in
Charran : and from thence, when his father
was dead, he removed him into this land,
wherein ye now dwell. 5. And he gave
him none inheritance in it, no not so much
as to set his foot on : yet he promised that
he would give it to him for a possession,
and to his seed after him, when as yet he
had no child. 6. And God spake on this
wise, that his seed should sojourn in a
strange land ; and that they should bring
them into bondage, and entreat thevi evil
four hundred years. 7. And the nation to
whom they shall be in bondage will I
judge, said God : and after that shall they
come forth, and serve me in this place. 8.
And he gave him the covenant of circum¬
cision : and so Abraham begat Isaac, and
circumcised him the eighth day ; and Isaac
begat Jacob; and Jacob begat the twelve
patriarchs. 9. And the patriarchs, moved
with envy, sold Joseph into Egypt : but God
was with him, 10. And delivered him out
of all his afflictions, and gave him favour
and wisdom in the sight of Pharaoh king
of Egypt ; and he made him governor over
Egypt and all his house. 11. Now there
came a dearth over all the land of Egypt
and Canaan, and great affliction : and our
fathers found no sustenance. 1 2. But when
Jacob heard that there was corn in Egypt,
he sent out our fathers first. 1 3. And at the
second time Joseph was made known to
his brethren ; and Joseph’s kindred was
made known unto Pharoah. 1 4. Then sent
Joseph, and called his father Jacob to him,
and all his kindred, threescore and fifteen
souls. I 5. So Jacob went down into Egypt,
and died, he, and our fathers, 1 6. And were
carried over into Sychem, and laid in the
sepulchre that Abraham bought for a sum
of money of the sons of Emmor the father
of Sychem.
Stephen is now qt the bar before the great council
of the nation, indicted for blasphemy : what the
witnesses swore against him we had an account of in
the foregoing chapter, that he spake blasphemous
words against Moses and God ; for he spake against
this holy place and the laiv. Now, here,
T. The High Priest calls upon him to answer for
himself, v. 1. He was president, and, as such, the
mouth of the court, and therefore he saith, “You,
the prisoner at the bar, you hear what is sworn
against you ; what do you say to it ? Are these things
so ? Have you ever spoken any words to this pur¬
port ? If you have, will you recant ^hem, or will you
stand to them ? Guilty or not guilty ?” This carried
a shew of fairness, and yet seems to have been spo¬
ken with an air of haughtiness; and thus far he seems
to have prejudged the cause, that, if it were so, that
he had spoken such and such words, he shall cer¬
tainly be adjudged a blasphemer, whatever he may
offer in justification or explanation of them.
II. He begins his defence, and it is long ; but it
should seem by his breaking off abruptly, just when
he came to the main point, (in 50. ) that it would
have been much longer, if his enemies would have
given him leave to say all he had to say. In general
we may observe,
1. That in this discourse he appears to be a man
ready and mighty in the scriptures, and thereby
thoroughly furnished for every good word and work.
He can relate scripture-stories, and such as were
very pertinent to his purpose, off hand, without
looking in his Bible. He was filled ’with the Holy
Ghost, not so much to reveal to him new things, or
open to him the secret counsels and decrees of God
concerning the Jewish nation, with them to convict
these gainsayers ; no, but to bring to his remem¬
brance the scriptures of the Old Testament, and to
teach him how to make use of them for their con¬
viction. They that are full of the Holy Ghost, will
be full of the scripture, as Stephen was.
2. That he quotes the scriptures, according to the
Septuagint translation, by which it appears that he
was one of the Hellenist Jews, who used that ver¬
sion in their synagogues. His following that, occa¬
sions divers variations from the Hebrew original in
this discourse, which the judges of the court did not
correct, because they knew how he was led into
them ; nor is it any derogation to the authority of
that Spirit by which he spake, for the variations are
not material. We have a maxim, Apices juris non
sunt jura — Mere points of law are not law itself.
These verses carry on this his compendium of
church-history to the end of the book of Genesis.
Observe,
(1.) His preface; Men, brethren, and fathers,
hearken. He gives them, though not flattering titles,
yet civil and respectful ones, signifying his expectation
of fair treatment with them ; from men he hopes to
be treated with humanity, and he hopes that bre¬
thren and fathers will use him in a fatherly brotherly
way. They are ready to look upon him as an apos¬
tate from the Jewish church, and an enemv to them.
But to make way for their conviction .to the contra¬
ry, he addresses himself to them as men, brethren,
and fathers ; resolving to look on himself as one of
them, though they would not so look on him. He
craves their attention; Hearken; though he was
about to tell them what they already knew, yet he
begs them to hearken to it, because, though they
knew it all, yet they would not without a very close
application of mind know how to apply it to the case
before them.
(2.) His entrance upon the discourse ; which (how¬
ever it may seem to those that read it carelessly) is
far from being a long ramble only to amuse the
hearers, and give them a diversion by telling them
an old story. No ; it is all pertinent and ad retn —
to the purpose, to shew them that God had not his
heart so much upon that holy place and the law as
they had ; but, as he had a church in the world
many ages before that holy place was founded, and
the ceremonial law given, so he would have, when
thev should both have had their period.
[1.] He begins with the call ct Abraham out of
65
THE AC
Ur of the Chaldees , by which he was set apart for
God to be the trustee of the promise, and the father
of the Old Testament church. This we had an ac¬
count of, (Gen. 12. 1, &c. ) and it is referred to, Neh.
9. 7, 8. His native country was an idolatrous coun¬
try, it was Mesopotamia, ( v . 2.) the land of the
Chaldeans ; (v. 4. ) thence God brought him at two
removes, not too far at once, dealing tenderly with
him ; he first brought him out of the' land of the
Chaldeans to Charran, or Haran, a place midway
between that and Canaan, (Gen. 11. 31.) and from
•thence, five years after, when his father was dead,
he removed him into the land of Canaan , ’wherein ye
now dwell. It should seem, the first time that God
spake to Abraham, he appeared in some visible dis¬
play of the divine presence, as the God of glory,
(r;."3. ) to settle a correspondence with him: and
then afterward he kept up that correspondence, and
spake to him from time to time as there was occa¬
sion, without repeating his visible appearances as
the God of glory.
From this call of Abraham we may observe, First,
That in all our ways we must acknowledge God, and
attend the conduct of his providence, as of the pillar
of cloud and fire. It is not said, Abraham removed,
but, God removed him into this land wherein ye now
dwell, and he did but follow his Leader. Secondly,
Those whom God takes into covenant with himself,
he distinguishes from the children of this world ;
they are effectually called out of the state, out of
the land, of their nativity ; they must sit loose to
the world, and live above it, and every thing in it,
even that in it which is most dear to them, and must
trust God to make it up to them in another and bet¬
ter country, that is the heavenly, which he will
shew them. God’s chosen must follow him with an
implicit faith and obedience.
But let us see what this is to Stephen’s case.
1. They had charged him as a blasphemer of
God, and an apostate from the church ; therefore
he shews that he is a son of Abraham, and values
himself upon his being able to say, Our father Abra¬
ham, and that he is a faithful worshipper of the God
of Abraham, whom therefore he here calls the God
of glory. He also shews that he owns divine revela¬
tion, and that particularly by which the Jewish
church was founded and incorporated.
2. They were proud of their being circumcised ;
and therefore he shews that Abraham was taken
under God’s conduct, and into communion with him,
before he was circumcised, for that was not till v. 8.
With this argument Paul pro\^fe that Abraham was
justified by faith, because he was justified when he
was in uncircumcision : and so here,
3. They had a mighty jealousy for this holy place :
which may be meant of the whole land of Canaan ;
for it was called the holy land, Immanuel's land;
and the destruction of the holy house, inferred that
of the holy land. “Now,” says Stephen, “you
need not be so proud of it; for,” (1.) “You came
originally out of Ur of the Chaldees, where your fa¬
thers served other gods, (Josh. 24. 2.) and you were
not the first planters of this country. Look therefore
unto he rock whence ye were hewn, and the hole of
the pit out of which ye were digged; (that is, as it
follows there ;) “look unto Abraham your father,
for I called him alone ; (Isa. 51. 1, 2.) think of the
meanness of your beginnings, and how you are en¬
tirely indebted to divine grace, and then you will see
boasting to be for ever excluded. It was God that
raised up the righteous man from the east, and called
him to his foot, Isa. 41. 2. But if his seed degenerate,
let them know, God can destroy this holy place, and
raise up to himself another people, for he is not a
Debtor to them.” (2.) God appeared in his glory to
Abraham a great way off in Mesopotamia, before
he came near Canaan, nav, before he dwelt in Char-
VOL. VI. — I
TS, VII.
ran ; so that you must not think God’s visits are to
this land : no ; he that brought the seed of the
church from a country so far east, can, if he pleases,
carry the fruit of it to another country as far west.”
(3. ) “ God made no haste to bring him into this land,
but let him linger some years by the way : which
shews that God has not his heart so much'upon this
land as you have, neither is his honour, nor the hap¬
piness of his people, bound up in it. It is therefore
neither blasphemy nor treason to say, It shall be de¬
stroyed. ”
[2.] The unsettled state of Abraham and his seed
for many ages after he was called out of Ur of the
Chaldees. God did indeed promise that he would
give it to him for a possession, and to his seed after
him, v. 5. But, First, As yet he had no child, nor
any by Sarah for many years after. Secondly, He
himself was but a stranger and a sojourner in that
land, and God gave him no inheritance in it, no not
so much as to set his foot on ; but there he was as in
a strange country, where he was always upon the
remove, and could call nothing his own. Thirdly,
His posterity did not come to the possession of it of
a long time ; After four hundred years they shall
come and serve me in this place, and not till then,
v. 7. Nay, Fourthly, They must undergo a great
deal of hardship and difficulty before they shall be
put into the possession of that land ; they shall be
brought into bondage, and ill treated in a strange
land: and this, not as the punishment of any par¬
ticular sin, as their wandering in the wilderness was,
for we never find any such account given of their
bondage in Egypt ; but so God had appointed, and
it must be. And at the end of four hundred years,
reckoning from the birth of Isaac, that nation to
whom they shall be in bondage, will I judge, said
God. Now this teaches us, 1. That known unto
God are all his works beforehand. When Abraham
had neither inheritance nor heir, yet he was told he
should have both, the one a land of promise, and
the other a child o f promise ; and therefore both
had, and received, by faith. 2. That God’s pro¬
mises, though they are slow, are sure, in the opera¬
tion of them ; they will be fulfilled in the season of
them, though perhaps not so soon as we expect.
3. That though the people of God may be in distress
and trouble for a time, yet God will at length both
rescue them, and reckon with those that do oppress
them : for, verily there is a God that judgeth in the
earth.
But let us see how this serves Stephen’s purpose.
(1.) The Jewish nation, which they wrere so jea¬
lous for the honour of, was very inconsiderable in its
beginnings ; as their common father Abraham was
fetched out of obscurity in Ur of the Chaldees, so
their tribes, and the heads of them, were fetched out
of servitude in Egypt, when they were the fewest of
all people, Deut. 7. 7. And what need is there of
so much ado, as if their ruin, when they bring it
upon themselves by sin, must be the ruin of the
world, and of all God’s interest in it ? No; he that
brought them out of Egypt, can bring them into it
again, as he threatened, (Deut. 28. 68.) and yet be
no loser, while he can out of stones raise up children
unto Abraham.
(2.) The slow steps by which th< promise made
to Abraham advanced toward the performance, and
the many seeming contradictions here taken notice
of, plainly shew that it had a spiritual meaning, and
that the land principally intended to be conveyed
and secured by it, was, the better country, that is,
the heavenly : as the apostle shews from this very
argument, that the patriarchs sojourned in the land
o f promise, as in a strange country ; thence infer¬
ring, that they looked for a city that had founda¬
tions, Heb. 11. 9, 10. It was therefore no blas¬
phemy to say, Jesus shall destroy this place , when
G6 THE ACTS, VII.
at the same time we say, “ He shall lead us to the
heavenly Canaan, and put us in possession of that,
of which the earthly Canaan was but a type and
figure.”
[3.] The building up of the family of Abraham,
with the entail of divine grace upon it, and the dis¬
posals of Divine Providence concerning it, which take
up the book of Genesis.
First, God engaged to be a God to Abraham and
to his seed ; and, in token of that, appointed that he
and his male seed should be circumcised, Gen. 17.
9, 10. He gave him the covenant of circumcision,
that covenant which circumcision was the seal of ;
and accordingly, when Abraham had a son born, he
circumcised him the eighth day, (v. 8.) by which he
was both obliged by the divine law, and interested
in the divine promise ; for circumcision had refer¬
ence to both, being a seal of the covenant both on
God’s pai-t, I wili be to thee a God all-sufficient,
and on man’s part, Walk before me, and be thou
perfect. And then when effectual care was thus
taken for the securing of Abraham’s seed, to be a
seed to serve the Lord, they began to multiply ; Isaac
begat Jacob, and Jacob the twelve patriarchs, or
roots of the respective tribes.
Secondly, Joseph, the darling and blessing of his
father’s house, was abused by his brethren, they
envied him because of his dreams and sold him into
Egypt ; thus early did the children of Israel begin
to grudge those among them that were eminent and
outshone others ; of which their enmity to Christ,
who, like Joseph, was a JYazarite among his bre¬
thren, was a great instance.
Thirdly, God owned Joseph in his troubles, and
was with him, (Gen. 39. 2, 21.) by the influence of
his Spirit, both on his mind, giving him comfort,
and on the minds of those he was concerned with,
giving him favour in their eyes. And thus at length
he delivered him out of his afflictions, and Pharaoh
made him the second man in the kingdom, Ps. 105.
20 — 22. And thus he not only arrived at great pre¬
ferment among the Egyptians, but became the shep¬
herd and stone of Israel, Gen. 49. 24.
Fourthly, Jacob was compelled to go down into
Egypt, by a famine which forced him out of Canaan,
a dearth, (which was a great affliction, ) to that de¬
gree, that our fathers found no sustenance, in Ca¬
naan, v. 11. That fruitful land was turned into
barrenness. But, hearing that there was com in
Egypt, (treasured up by the wisdom of his own son,)
he sent out our fathers first to fetch corn, v. 12.
And the second time that they went, Joseph, who at
first made himself strange to them, made himself
known to them ; and it was notified to Pharaoh that
they were Joseph’s kindred and had a dependence
upon him ; (v. 13.) whereupon, with Pharaoh’s
leave, Joseph sent for his father Jacob to him into
Egypt, with all his kindred and family, to the num¬
ber of seventy-five souls, to be subsisted there, v.
14. In Genesis they are said, to be seventy souls,
Gen. 46. 27. But the Septuagint there make them
seventy -five, and Stephen or Luke follows that ver¬
sion, as Luke 3. 36. where Cainan is inserted, that
is not in the Hebrew text, but in the Septuagint.
Some, by excluding Joseph and his sons, who were
in Egypt before, which reduces the number to sixty-
four, and adding the sons of the eleven patriarchs,
make the number seventy-five.
Fifthly, Jacob and his sons died in Egypt, (y. 16.)
but were carried over to be buried in Canaan, v. 17.
A very considerable difficulty occurs here : it is
said, They were carried over into Sychem, whereas
Jacob was buried not in Sychem, but near Hebron,
in the cave of Machpelah, where Abraham and
Isaac were buried, Gen. 50. 13. Joseph’s bones in¬
deed were buried in Sychem ; (Josh. 24. 32. ) and it
seems by this, (though it is not mentioned in the
story,) that the bones of all the other patriarchs
were can-ied with his, each of them giving the same
commandment concerning them that he had done ;
and of them this must be understood, not of Jacob
himself. But then the sepulchre in Sychem was
bought by Jacob, (Gen. 33. 19. ) and by that it is
described, Josh. 24. 32. How then is it here said to
be bought by Abraham ? Dr. Whitby’s solution of
this is very sufficient. He supplies it thus ; Jacob
went down into Egypt and died, he and our fathers ;
and ( our fathers ) were carried over into Sychem ;
and he, that is, Jacob, was laid in the sepulchre that
Abraham bought for a sum of money, Gen. 23.
(Or, they were laid there, that is, Abraham, Isaac,
and Jacob.) And they, namely, the other patriarchs,
were buried in the sepulchre bought of the sons of
Emmor, the father of Sychetn.
Let us now see what this is to Stephen’s purpose.
1. He still reminds them of the mean beginning
of the Jewish nation, as a check to their priding
themselves in the glories of that nation ; and that it
was by a miracle of mercy, that they were raised
up out of nothing to what they were, from so small
a number to be so great a nation ; but if they answer
not the intention of their being so raised, they can
expect no other than to be destroyed. The prophets
frequently put them in mind of the bringing of them
out of Egypt, as an aggravation of their contempt
of the law of God ; and here it is urged upon them
as an aggravation of their contempt of the gospel of
Christ.
2. He reminds them likewise of the wickedness of
those that were the patriarchs of their tribes, in en¬
vying their brother Joseph, and selling him into
Egypt ; and the same spirit was still working in them
toward Christ and his ministers.
3. Their holy land, which they doted so much
upon, their fathers were long kept out of the pos¬
session of, and met with dearth and great affliction
in it ; and therefore let them not think it strange, if,
after it has been so long polluted with sin, it be at
length destroyed.
4. The faith of the patriarchs in desiring to be
buried in the land of Canaan, plainly shewed that
they had an eye to the heavenly country, which it
was the design of this Jesus to lead them to.
17. But when the time of the promise
drew nigh, which God had sworn to Abra¬
ham, the people grew and multiplied in
Egypt, 1 8. Till another king arose, which
knew not Joseph. 19. The same dealt
subtly with our kindred, and evil entreated
our fathers, so that they cast out their
young children, to the end they might not
live. 20. In which time Moses was born,
and was exceeding fair, and nourished up
in his father’s house three months : 21 . And
when he was cast out, Pharaoh’s daughter
took him up, and nourished him for her own
son. 22. And Moses was learned in all
the wisdom of the Egyptians, and was
mighty in words and in deeds. 23. And
when he was full forty years old, it came
into his heart to visit his brethren the chil¬
dren of Israel. 24. And seeing one of them
suffer wrong, he defended /m», and avenged
him that was oppressed, and smote the
Egyptian : 25. For he supposed his breth¬
ren would have understood how that God
67
THE ACTS, VJ1.
by his hand would deliver them : but they
understood not. 26. And the next day he
shewed himself unto them as they strove,
and would have set them at one again,
saying, Sirs, ye-are brethren ; why do ye
wrong one to another ? 27. But he that
did his neighbour wrong thrust him away,
saying, Who made thee a ruler and a judge
over us? 28. Wilt thou kill me, as thou
didst the Egyptian yesterday ? 29. Then
fled Moses at this saying, and was a stran¬
ger in the land of lVIidian, where he begat
two sons.
Stephen here goes on to relate,
I. The wonderful increase of the people of Israel
m Egypt ; it was by a wonder of providence, that
in a little time they advanced from a family into a
nation.
1. It was when the time of the firomise drew nigh ;
the time when they were to be formed into a people.
During the first two hundred and fifteen years after
the firomise made to Abraham , the children of the
covenant were increased but to seventy ; but in the
latter two hundred and fifteen years they increased
to six hundred thousand fighting men ; the motion
of providence is sometimes quickest, when it comes
nearest the centre. Let us not be discouraged at the
slowness of the proceedings toward the accomplish¬
ment of God’s promises ; God knows how to redeem
the time that seems to have been lost, and, when the
year of the redeemed is at hand, can do double .work
in a single day.
2. It was in Egyfit, where they were oppressed,
and ruled with rigour ; when their Ih'es were made
so bitter to them, that, one would think, they should
have wished to be written childless, yet they mar¬
ried, in faith that God in due time would visit them ;
and God blessed them, who thus honoured him, say¬
ing, Be fruitful, and multiply. Suffering times have
often been growing times with the church.
II. The extreme hardships which they underwent
there, v. 18, 19. When the Egyptians observed
them to increase in number, they increased their
burthens ; in which Stephen observes three things :
1. Their base ingratitude. They were oppressed
by another king that knew not Joseph, that is, did
not consider the good service that Joseph had done
to that nation ; for, if he had, he would not have
made so ill a requital to his relations and family.
Those that injure good people are very ungrateful,
for they are the blessings of the age and place they
live in.
2. Their hellish craft and policy. They dealt
subtly with our kindred. Come on, said they, let
us deal wisely, thinking thereby to secure them¬
selves, but it proved dealing foolishly, for they did
but treasure up wrath by it. Those are in a great
mistake, who think they deal subtily for themselves,
when they deal deceitfully or unmercifully with
their brethren.
3. Their barbarous and inhuman cruelty. That
they might effectually extirpate them, they cast out
their young children, to the end they might not live.
The killing of their inf ant-seed seemed a very likely
wav to crush an infant-nation.
Now Stephen seems to observe this tc them, not
only that they might further see how mean their
beginnings were, fitly represented (perhaps with an
eye to the exposing of the young children in Egypt )
by the forlorn state of a helpless, out-cast infant,
(Ezek. 15. 4.) and how much they were indebted to
God for his care of them, which they had forfeited,
and made themselves unworthy of- but also that
they might consider that what they were now doing
against the Christian church in its infancy, was as
impious and unjust, and would be in the issue as
fruitless and ineffectual, as that was which the
Egyptians did against the Jewish church in its in¬
fancy. “ You think you deal subtly in your evil
entreating us, and in persecuting young converts,
you do as they did in castingout the young children ;
but you will find it is to no purpose, in spite of your
malice, Christ’s disciples will increase and multiply.
III. The raising up of Moses to be their deliverer.
Stephen was charged with having spoken blasphe
mous words against Moses, in answer to which
charge, he here speaks very honourably of him.
1. 'Moses was born when the persecution of Israel
was at the hottest, especially in that most cruel in¬
stance of it, the murdering of the new-born children ;
At that time, Moses was born, (v. 20. ) and was him¬
self in danger, as soon as he came into the world,
(as our Saviour also was at Bethlehem,) of falling a
sacrifice to that bloody edict. God is preparing for
his people’s deliverance, then when their day is
darkest, and their distress deepest.
2. He was exceeding fair ; his face began to shine
as soon as he was born, as a happy presage of the
honour God designed to put upon him ; he was, <2r»<oc
-r? ©«? — fair toward God ; he was sanctified from
the womb, and that made him beautiful in God’s
eyes ; for it is the beauty of holiness that is in God’s
sight of great price.
"3. Be was wonderfully preserved in his infancy,
first, by the care of his tender parents, who nourish¬
ed him three months in their own house, as long as
they durst ; and then by a favourable providence
that threw him into the arms of Pharaoh’s daugh¬
ter, who took him up, and nourished him for her own
son ; (v. 21.) for those whom God designs to make
special use of, he will take special care of. And did
he thus protect the. child Moses ? Much more will he
secure the interests of his holy child Jesus (as he is
called, ch. 4. 27.) from the enemies that are gathered
together against him.
4. He became a great scholar; ( v . 22.) He was
learned in all the wisdom of the Egyptians, who were
then famed for all manner of polite literature, par¬
ticularly philosophy, astronomy, and (which perhaps
helped to lead them to idolatry) hieroglyphics.
Moses, having his education at court, had opportu¬
nity of improving himself by the btest books, tutors,
and conversation, in all the arts and sciences, and
had a genius for them. Only we have reason to
think, that he had not so far'forgotten the God of
his fathers, as to acquaint himself with the unlawful
studies and practices of the magicians of Egypt,
any further than was necessary to the confuting of
them.
5. He became a prime minister of state in Egypt ;
that seems to be meant by his being mighty in words
and deeds. Though he had not a ready way of ex¬
pressing himself, but stammered, yet he spake ad¬
mirable good sense, and every- thing he said com¬
manded assent, and carried its own evidence and
force of reason along with it. And in business,
none went on with such courage, and conduct, and
success. Thus was he prepared, by human helps,
for those services, which, after all, lie could not be
thoroughly furnished for without divine illumina¬
tion. Now,’ by all this, Stephen will make it ap¬
pear that notwithstanding the malicious insinuations
of his persecutors, he had as high and honourable
thoughts of Moses as they had.
IV. The attempts which Moses made to deliver
Israel, which thev spurned, and would not close in
with. This Stephen insists much upon, and it serves
for a key to this story, (Exod. 2. 11 — 15.) as does
also that other construction which is put upon it by
the apostle, Heb. 11. 24—26. There it is repre-
68
THE ACTS, VII.
sented as an act of holy self-denial, here as a de¬
signed preludium to, or entrance upon, the public
service he was to be called out to ; (y. 23.) When he
•was full forty years old, in the prime of his time for
preferment in the court of Egypt, it came into his
heart (for God put it there) to visit his brethren the
children of Israel, and to see which way he might
do them any service ; and he shewed himself as a
public person, with a public character :
1. As Israel’s saviour. This he gave a specimen
of in avenging an o/i/iressed Israelite, and killing
the Egyfitian that abused him ; (v. 24.) Seeing one
of his brethren suffer wrong, he was moved with
compassion toward the sufferer, and a just indigna¬
tion at the wrong-doer, as men in public stations
should be, and he avenged him that was ofi/iressecl,
and smote the Egyfitian ; which, if he had been
only a private person, he could not lawfully have
done ; but he knew that his commission from hea¬
ven would bear him out ; and he sufifiosed that his
brethren (who could not but have some knowledge
of the promise made to Abraham, that the nation
that should oppress them God would judge ) would
have understood that God by his hand would deli¬
ver them ; for he could not have had, either pre¬
sence of mind or strength of body, to do what he
did, if he had not been clothed with such a divine
power as evidenced a divine authority. If they had
but understood the signs of the times, they might
have taken this for the dawning of the day of their
deliverance ; but they understood not, they did not
take this, as it was designed, for the setting up of a
standard, and sounding of a trumpet, to proclaim
Moses their deliverer.
2. As Israel’s judge. This he gave a specimen
of, the very next day, in offering to accommodate
matters between two contending Hebrews, wherein
he plainly assumed a public character ; (y. 26. ) He
shewed himself to them as they strove, and, putting
on an air of majesty and authority, he would have
set them at one again, and as their prince have de¬
termined the controversy between them, saying,
Sirs, ye are brethren, by birth and profession of re¬
ligion ; why do ye wrong one to another? For he
observed that (as in most strifes) there was a fault
on both sides ; and therefore, in order to peace and
friendship, there must be a mutual remission and
condescension. When Moses was to be Israels de¬
liverer out of Egypt, he slew the Egyptians, and so
delivered Israel out of their hands; but when he
was to be Israel’s judge, and lawgiver, he ruled
them with the golden sceptre, not the iron rod ; he
did not kill and slay them when they strove, but
gave them excellent laws and statutes, and deter¬
mined upon their complaints and appeals made to
him, Exod. 18. 16.
But the contending Israelite, that was most in the
wrong, thrust him away, ( v . 27.) would not bear
the reproof, though a just and gentle one, but was
ready to fly in his face, with, Who made thee a ruler
and a judge over us? Proud and litigious spirits are
impatient of check and control. Rather would these
Israelites have their bodies ruled with rigour by their
task-masters than be delivered, and have their minds
ruled with reason, by their deliverer. The wrong¬
doer was so enraged at the reproof given him, that
he upbraided Moses with the service he had done
to their nation in killing the Egyptian, which, if
they had pleased, would have been the earnest of
further and greater service ; Wilt thou kill me as \
thou didst the Egyptian yesterday? v. 28. Charging
that upon him as his crime, and threatening to ac¬
cuse him for it, w'hich was the hanging out of the
flag of defiance to the Egyptians, and the banner of
love and deliverance to Israel. Hereupon Mosaf
fled into the land of Midian, and made no more at¬
tempt to delivet Israel till forty years after ; he set¬
tled as a stranger in Midian, married, and had twe
sons, by Jethro’s daughter, v. 29.
Now let us see how this serves Stephen’s pur¬
pose,
(1.) They charged him with blaspheming Moses,
in answer to which lr: retorts upon them the indig¬
nities which their fathers did to Moses, which they
ought to be ashamed of, and humbled for, instead
of picking quarrels thus, under pretence of zeal for
the honour of Moses, with one that had as great a
veneration for him as any of them had.
(2.) They persecuted him for disputing in defence
of Christ, and his gospel, in opposition to which they
set up Moses and his law ; “But” (saith he) “you
had best take heed,” [1.] “Lest you hereby do as
your fathers did, refuse and reject one whom God
has raised up to be to you a Prince, and a Saviour ;
you may understand, if you will not wilfully shut
your eyes against the light, that God will, by this
Jesus, deliver you out of a worse slavery than that
in Egypt ; take heed then of thrusting him away,
but receive him as a Ruler and a Judge over you.”
[2.] “Lest you hereby fare as your fathers fared,
who for this were justly left to die in their slavery,
for the deliverance came not till forty years after ;
this will come of it, you put away the gospel from
you, and it will be sent to the Gentiles ; you will not
have Christ, and you shall not have him, so shall
your doom be,” Matt. 23. 38, 39.
30. And when forty 3rears were expired,
there appeared to him in the wilderness of
mount Sina, an angel of the Lord in a
flame of fire in a bush. 31. When Moses
saw it, he wondered at the sight : and as
he drew near to behold it, the voice of the
Lord came unto him, 32. Saying , I am
the God of thy fathers, the God of Abra¬
ham, and the God of Isaac, and the God
of Jacob. Then Moses trembled, and durst
not behold. 33. Then said the Lord to him,
Put off thy shoes from thy feet : for the
place where thou standest is holy ground.
34. I have seen, I have seen, the affliction
of my people which is in Egypt, and ]
have heard their groaning, and am come
down to deliver them. And now come, ]
will send thee into Egypt. 35. This Moses
whom they refused, (saying, Who made
thee a ruler and a judge ?) the same did
God send to be a ruler, and a deliverer, by
the hands of the angel which appeared to
him in the bush. 36. He brought them
out, after that he had shewed wonders and
signs in the land of Egypt, and in the Red
sea, and in the wilderness, forty jrears.
37. This is that Moses which said unto the
children of Israel, A prophet shall the Lord
your God raise up unto you of your bre¬
thren, like unto me : him shall ye hear.
38. This is he that was in the church in
the wilderness, with the angel which spake
to him in the mount Sina, and with our
fathers : who received the lively oracles to
give unto us. 39. Whom our fathers would
not obey, but thrust him from them, and in
their hearts turned back again into Egypt,
69
THE ACTS, VII.
40. Saying unto Aaron, Make us gods to
go before us : for as for this Moses, which
brought us out of the land of Egypt, we
wot not what is become of him. 41. And
they made a calf in those days, and offered
sacrifice unto the idol, and rejoiced in the
works of their own hands.
Stephen here proceeds in his story of Moses ; and
let any one judge, whether these be the words of
one that was a blasphemer of Moses ; no ; nothing
could be spoken more honourably of him. Here is,
I. The vision which he saw of the glory of God
at the bush ; (x>. 30. ) When forty years were ex¬
pired, during all which time Moses was buried alive
in Midian, and was now grown old, and, one would
think, past service, that it might appear that all his
performances were products of a divine power and
promise, as it appeared that Isaac was a child of
promise, by his being born of parents stricken in
years ; now, at eighty years old, he enters upon that
post of honour to which he was born, in recompense
for his self-denial at forty years old. Observe,
1. Where God appeared to him ; In the wilder¬
ness of mount Sinai, v. 30. And when he appeared
to him there, that was holy ground, (v. 33. ) which
Stephen takes notice of, as a check to those who
prided themselves in the temple, that holy place, as
if there were no communion to be had with God but
there ; whereas God met Moses, and manifested
himself to him, in a remote obscure place in the wil¬
derness of Sinai. They deceive themselves, if they
think God is tied to places ; he can bring his people
into a wilderness, and there speak comfortably to
them.
2. How he appeared to him ; In a flame of fire ;
for our God is a consuming Fire ; and yet the bush,
in which this fire was, though combustible matter,
was not consumed ; which, as it represented the
state of Israel in Egypt, where, though they were
in the fire of affliction, yet they were not consumed,
so perhaps may be looked upon as a type of Christ’s
incarnation, and the union between the divine and
human nature ; God, manifested in the flesh, was as
the flame of fire, manifested in the bush.
3. How Moses was affected with this; (1.) He
wondered at the sight, v. 31. It was a phenomenon
which all his Egyptian learning could not furnish
him with the solution of. He had the curiosity at
first to pry into it ; I will turn aside now, and see
this great sight ; but the nearer he drew, the more
he was struck with amazement ; and, (2. ) He trem¬
bled, and durst not behold, durst not look wistly
upon it ; for he was soon aware that it was not a
fiery meteor, but the angel of the Lord ; and no
other than the Angel of the covenant, the Son of
God himself. This set him a trembling. Stephen
was accused for blaspheming Moses and God, (ch.
6. 11.) as if Moses had been a little god ; but, by
this it appears that he was a man subject to like
passions as we are ; and particularly that of fear,
upon any appearance of the divine Majesty and
Glory.
II. The declaration which he heard of the co¬
venant of God; (v. 32.) The voice of the Lord
came to him; for faith comes by hearing ; and this
was it ; I am the God of thy fathers, the God of
Abraham, the God of Isaac, and the God of Jacob ;
and therefore, 1. “I am the same that I was.” The
covenant God made with Abraham some ages ago,
was, I will be to thee a God, a God all-sufficient.
“Now,” saitli God, “that covenant is still in full
force ; it is not cancelled or forgotten, but I am, as
I was, the God of Abraham, and now I will make it
c appear so ;” for all the favours, all the honours
God put upon Israel, were founded upon this cove¬
nant with Abraham, and flowed from it. 2. “I will
be the same that I am.” For if tfie death of Abra¬
ham, Isaac, and Jacob, cannot break the covenant-
relation between God and them, (as by this it ap¬
pears it could not,) then nothing else can : and then
he will be a God,
(1.) To their souls, which are now separated from
their bodies. Our Saviour by this proves the future
state, Matt. 22. 31. Abraham is dead, and yet God
is still his God, therefore Abraham is still alive.
God never did that for him in this world, which
would answer the true intent and full extent of that
promise, that he would be the God of Abraham ;
and therefore it must be done for him in the other
world. Now this is that life and immortality which
are brought to light by the gospel, for the full con¬
viction of the Sadducees, who denied it. Those
therefore who stood up in defence of the gospel,
and endeavoured to propagate that, were so far from
blaspheming Moses, that they did the greatest ho¬
nour imaginable to Moses, and that glorious disco¬
very which God made of himself to him at the bush.
(2.) To their seed. God, in declaring himself
thus the God oj their fathers, intimated his kindness
to their seed, that they should be loved for the fa¬
thers’ sakes, Rom. li. 28. Deut. 7. 8.' Now the
preachers of the gospel preached up this covenant,
the promise made of God unto the fathers ; unto
which promise, those of the twelve tribes, that did
continue serving God, hoped to come, ch. 26. 6, 7.
And shall they, under colour of supporting the holy
place, and the law, oppose the covenant which was
made with Abraham and his seed, his spiritual seed,
before the law was given, and long before the holy
place was built? Since God’s glory must be for ever
advanced, and our glorying for ever silenced, God
will have our salvation to be by promise', and not by
the law ; the Jews therefore who persecuted the
Christians, under pretence that they blasphemed the
law, did themselves blaspheme the promise, and for¬
sook all their own mercies that were contained in it.
III. The commission which God gave him to de¬
liver Israel out of Egypt. The Jews set up Moses
in competition with Christ, and accused Stephen as
a blasphemer, because he did not do so too. But
Stephen here shews that Moses was an eminent
type of Christ, as he was Israel’s deliverer. When
God had declared himself the God of Abraham, he
proceeded,
1. To order Moses into a reverent posture ; “ Put
off thy shoes from thy feet. Enter not upon sacred
things with low, and cold, and common thoughts.
Keep thy foot, Eccl. 5. 1. Be not hasty and rash in
thy approaches to God ; tread softly.”
2. To order Moses into a very eminent service.
When he is ready to receive commands, he shall
have commission. He is commissioned to demand
leave from Pharaoh for Israel to go out of his land,
and to enforce that demand, v. 34. Observe, (1.)
The notice God took both of their sufferings, and
of their sense of their sufferings ; I have seen, I
have seen, their affliction, and have heard their
groaning. God has a compassionate regard to the
troubles of his church, and the groans of his perse¬
cuted people ; and their deliverance takes rise from
his pity. (2. ) The determination he fixed to redeem
them by the ha?id of Moses ; I am come down to
deliver them. It should seem, though God is pre¬
sent in all places, yet he uses that expression here,
of coming down to deliver them, because that deli¬
verance was typical of what Christ did, when, for
us men, and. for our salvation, he came down from
heaven ; he that ascended, first descended. Moses
is the man that must be employed ; Come, and I will
send thee into Egypt ; and if God send him, he will
own him, and give him success.
70
THE ACTS, VII
IV. His acting in pursuance of this commission, I
■wherein he was a figure of the Messiah. And Ste¬
phen takes notice here again of the slights they had
put upon him, the affronts they had given him, and
their refusal to have him to reign over them, as
tending very much to magnify his agency in their
deliverance.
1. God put honour upon him, whom they put
contempt upon; (v. 35.) This Moses whom they
refused, whose kind offers, and good offices they
rejected with scorn, saying, Who made thee a ruler
and a judge ? Thou takest too much upon thee, thou
son of Levi ; (Numb. 16. 3.) that same Moses, did
God send to be a ruler, and a deliverer, by the hands
of the angel which appeared to him in the bush. It
may be understood, either that God sent to him by
the hand of the angel ; or, that by the hand of the
angel going along with him, he became a complete
deliverer. Now, by this example, Stephen would
intimate to the council. That this Jesus whom they
now refused, as their fathers did Moses, saying,
Who made thee a Prophet and a King? Who gave
thee this authority ? Even this same has God ad¬
vanced to be a Prince and a Saviour, a Ruler and a
Deliverer ; as the apostles had told them a while
ago, (ch. 5. 30.) that the Stone which the builders
refused, was become the head-stone in the corner,
ch. 4. 11.
2. God shewed favour to them by him, and he
was very forward to serve them, though they had
thrust him away. God might justly have refused
them his service, and he might justly have declined
it ; but it is all forgotten, they are not so much as
upbraided with it, v. 36. He brought them out,
notwithstanding, after that he had shewed wonders
and signs in the land of Egypt ; which were after¬
ward continued for the completing their deliver¬
ance, according as the case called for it, in the Red
sea, and in the wilderness forty years. So far is he
from blaspheming Moses, that he admires him as a
glorious instrument in the hand of God, for the form¬
ing of the Old Testament church. But it does not
at all derogate from his just honour to say, that he
was but an instrument, and that he is outshone by
this Jesus, whom he encourages these Jews yet to
close with, and to come into his interest, not fearing
but that then they should be received into his fa¬
vour, and receive benefit by him, as the people of
Israel were delivered by Moses, though they had
once refused him.
V. His prophecy of Christ and his grace, v. 37.
He not only was a type of Christ, (many were so,
that perhaps had not an actual foresight of his day,)
but Moses spake of him ; (v. 37.) This is that Mo¬
ses, which said unto the children of Israel, A prophet
shall the Lord your God raise up unto you of your
brethren. This is spoken of as one of the greatest
honours God put upon him, (nay as that which ex¬
ceeded all the rest,) that by him he gave notice
to the children of Israel of the great Prophet that
should come into the world, raised their expectation
of him, and obliged them to receive him. When
his bringing of them out of Egypt is spoken of, it is
with an emphasis of honour, This is that Moses!
(Exod. 6. 26.) And so it is here, This is that Moses !
Now this is very full to Stephen’s purpose ; in as¬
serting that Jesus should change the customs of
the ceremonial lgw, he was so far from blasphem¬
ing Moses, that really he did him the greatest ho¬
nour imaginable, by. shewing how the prophecy of
Moses was accomplished, which was so clear, that,
as Christ told them himself, If they had believed
Moses , they would have belitrved him, John 5. 46.
1. Moses, in God’s name, told them, that, in the
fulness of time, they should have a Prophet raised
up among them, one of their own nation, that should
be like unto him, (ch. 18. 15, 18.) a Ruler and a
Deliverer, a Judge and a Lawgiver, like him ; who
should therefore have authority to change the cus¬
toms that he had delivered, and to bring in a better
hope, as the Mediator of a better testament.
2. He charged them to hear that Prophet, to re¬
ceive his dictates, to admit the change he \yould
make in their customs, and to submit to him in every
thing ; and this will be the greatest honour you can
do to Moses and to his law, who said, Hear ye him ;
and came to be a witness to the repetition of this
charge by a voice from heaven, at the transfgura-
tion of Christ, and by his silence he gave consent to
it, Matt. 17. 5.
VI. The eminent services which Moses continued
to do to the people of Israel, after he had been in¬
strumental to bring them out of Egypt, v. 38. And
herein also he was a type of Christ, who yet so far
exceeds him, that it is no blasphemy to sav, “ He has
authority to change the customs "that Moses deli¬
vered.” It was the honour of Moses,
1. That he was in the church hi the wilderness ;
he presided in all the affairs of it for forty years ;
was king in Jeshurun, Deut. 33. 5. The camp of
Israel is here called the church in the wilderness ;
for it was a sacred society, incorporated by a divine
charter under a divine government, and blessed with
divine revelation. The church in the wilderness
was a church, though it was not yet perfectly form¬
ed, as it was to be when they came to Canaan, but
every man did that which was right in his own eyes,
Deut. 12. 8, 9. It was the honour of Moses, that he
was in that church, and many a time it had been
destroyed if Moses had not been in it to intercede for
it. But Christ is the President and Guide of a more
excellent and glorious church than that in the wil¬
derness was, and is more in it, a^'the life and soul
of it, than Moses could be in that.
2. That he was with the angel that spake to him in
the mount Sinai, and with our fathers ; was with
him in the holy mount twice forty days, with the
angel of the covenant, Michael, our Prince. Moses
was immediately conversant with God, but never
lay in his bosom as Christ did from eternity. Or,
these words may be taken thus ; Moses was in the
church in the wilderness, but it was with the angel
that spake to him in mount Sinai, that is, at the burn¬
ing bush ; for that was said to be at mount Sinai, (v.
30.) that angel went before him, and was guide to
him, else he could not have been a guide to Israel ;
of this God speaks, (Exod. 23. 20.) I send an angel
before thee, and Exod. 33. 2. And see Numb. 20. 16.
He was in the church with the angel, without whom
he could have done no service to the church ; but
Christ is himself that angel, which was with the
church in the wilderness, and therefore has an au¬
thority above Moses.
3. That he received the lively oracles to gix'e unto
them ; not only the ten commandments, but the
other instructions which the Lord spake unto Clo¬
ses, saying, Speak them to the children of Israel.
(1.) The words of God are oracles, certain and in¬
fallible, and of unquestionable authority and obliga¬
tion ; they are to be consulted as oracles, and by
them all controversies must be determined. (2.)
They are lively oracles, for they are the oracles of
the living God, not of the dumb and dead idols of the
heathens ; the word that God speaks, is spirit and
life ; not that the law of Moses could give life, but
it shewed the way to life ; If thou wilt enter into
life, keep the commandments. (3.) Moses received
them from God, and delivered nothing as an oracle
to the people but what he had first received from
God. (4.) The lively oracles which he received
from God, he faithfully gave to the people, to be
observed and preserved. It was the principal pri¬
vilege of the Jews, that to them were committed the
| oracles of God: and it was bv the hand of Moses
71
THE ACTS, Vll.
that they were committed. As Moses gave them
not that bread, so neither did he give them that law
from heaven, (John 6. 32.) but God gave it them ;
and he that gave them those customs by his servant
Moses, might, no doubt, when he pleased, change
the customs by his Son Jesus, who has received
more lively oracles to give unto us, than Moses did.
VII. The contempt that was, after this, and not¬
withstanding this, put upon him by the people.
They that charged Stephen with speaking against
Moses, would do well to answer what their own an¬
cestors had done, and they tread in their steps.
1. They would not obey him, but thrust him from
them, v. 35. They murmured at him, mutinied
against him, refused to obey his orders, and some¬
times were ready to stone him. Moses did indeed
give them an excellent law, but by this it appeared
that it could not make the comers thereunto perfect,
(Heb. 10. 1.) for in their hearts they turned back
again into Egypt, and preferred their garlick and
onions there, before the manna they had under the
conduct of Moses, or the milk and honey they hoped
for in Canaan. Observe, Their secret disaffection to
Moses, and inclination to Egyptianism, (if I may so
call it,) were, in effect, turning back to Egypt, it
was doing it in heart ; many that pretend to be go¬
ing forwards toward Canaan, by keeping up a shew
and profession of religion, are, at the same time, in
their hearts turning back to Egypt, like Lot’s wife
to Sodom, and will be dealt with as deserters, for it
is the heart that God looks at. Now if the customs
that Moses delivered to them could not prevail to
change them, wonder not that Christ comes to
change the customs, and to introduce a more spiri¬
tual way of worship.
2. They made a golden ca// instead of him, which,
beside the affront that was thereby done to God,
was a great indignity to Moses : for it was upon this
consideration that they made the calf : because, as
for this Moses, who brought us out of tM land of
Egypt, we wot not what is become of him ; there¬
fore make us gods of gold ; as if a calf were suffici¬
ent to supply the want of Moses, and as capable of
going before them into the promised land. So they
made a calf in those days when the law was given
them, and offered sacrifices unto the idol, and re¬
joiced in the work of their own hands. So proud
were they of their new god, that when they had
sitten down to eat and drink, they rose up to play !
By all this it appears that there was a great deal
which the law could not do, in that it was weak
through the flesh ; it was therefore necessary that
this law should be perfected by a better hand, and
he was no blasphemer against Moses, who said
Christ had done it.
42. Then God turned, and gave them
up to worship the host oC heaven ; as it is
written in the book of the prophets, O ye
house of Israel, have ye offered to me slain
beasts, and sacrifices, by the space of forty
years in the wilderness ? 43. Yea, ye took
up the tabernacle of Moloch, and the star
of your god Remphan, figures which ye
made, to worship them : and I will carry
you away beyond Babylon. 44. Our fa¬
thers had the tabernacle of witness in the
wilderness, as he had appointed, speaking
unto Moses, that he should make it ac¬
cording to the fashion that he had seen.
45. Which also our fathers that came after,
brought in with Jesus into the possession
of the Gentiles, whom God drave out be-
[ fore the face of our fathers, unto the days
ol David. 4G. Who found favour before
God, and desired to find a tabernacle for
the God of Jacob. 47. But Solomon built
him a house. 48. Howbeit the most High
dwelleth not in temples made with hands ;
as saith the prophet, 49. Heaven is my
throne, and earth is my footstool: what
house will ye build me ? saith the Lord :
or what is the place of my rest ? 50. Hath
not my hand made all these things ?
Two things we have in these verses :
I. Stephen upbraids them with the idolatry of
their fathers, which- God gave them up to, as a pu¬
nishment for their early forsaking him in worship¬
ping the golden calf ; and this was the saddest pu¬
nishment of all for that sin, "as it was of the idolatry
of the Gentile world, that God gave them up to a
reprobate sense. When Israel was joined to idols,
joined to the golden calf, and, not long after, to
Baal-peor, God said, Let them alone ; let them go
on, v. 42. Then God turned, and gave them up to
worship the host of heaven. He particularly cau¬
tioned them not to do it, at their peril, and gave them
reasons why they should not ; but when they were
bent upon it he gave them up to their own hearts
lust, withdrew his restraining grace, and then they
walked in their own counsels, and were so scanda¬
lously mad upon their idols, as never any people
were. Compare Deut. 4. 19. with Jer. 8. 2.
For this he quotes a passage out of Amos 5. 25. For
it would be less invidious to tell them their own from
an Old Testament prophet, who upbraids them,
1. For not sacrificing to their own God in the wil¬
derness ; (v. 42.) Have ye offered to me slain beasts,
and sacrifices, by the space of forty years in the wil¬
derness ? No ; during all that time it was intermit¬
ted ; they did not so much as keep the passover after
the second year. It was God’s condescension to
them, that he did not insist upon it during their un¬
settled state; but then let them consider how ill they
requited him, in offering sacrifices to idols, when
God dispensed with their offering to him. This is
also a check to their zeal for the customs that Mo¬
ses delivered to them, and their fear of having them
changed by this Jesus, that immediately after they
were delivered, they were for forty years together
disused as needless things.
2. For sacrificing to other gods after they came to
Canaan ; ( v . 43.) Ye took up the tabernacle of Mo¬
loch. Moloch was the idol of the children of Am¬
mon, to which they barbarously offered their own
children in sacrifice, which they could not do with¬
out great terror and grief to themselves and their
families ; yet this unnatural idolatry they arrived at,
when God gave them up to worship the host of hea¬
ven. See 2 Chron. 28. 3. It was surely the strong¬
est delusion that ever people were given up to, and
the greatest instance of the power of Satan in the
children of disobedience, and therefore it is here spo¬
ken of emphatically, Yea, you took uh the taberna¬
cle of Moloch , you, submitted even to that, and to
the worship of the star of your god Remphan ; some
think, it signifies the moon, as Moloch does the sun ;
others take it for Saturn, for that planet is called
Rejnphan, in the Syriac and Persian languages.
The Septuagint. puts’ it for Chiun, as being a name
more commonly known. They had images repre¬
senting the star, like the silver shrines for Diana,
here called the figures which they made to worship.
Dr. Lightfoot thinks they had figures representing
the whole starry firmament, with all the constella¬
tions, and the planets> and these are called Rem¬
phan, “the high representation,” like the celestial
72
THE ACTS, VII.
globe. A poor thing to make an idol of, and yet ;
better than a golden calf !
Now for this it is threatened, I will carry you away
beyond Babylon. In Amos it is beyond Damascus,
meaning to Babylon, the land of the north. But
Stephen changes it, with an eye to the captivity of
the ten tribes, who were carried away beyond Ba¬
bylon, by the river of Gozan, and in the cities of the
Medes, 2 Kings 17. 6. Let it not therefore seem
strange to them, to hear of the destruction of this
place, for they had heard of it many a time from the
prophets of the Old Testament, who were not there¬
fore accused as blasphemers by any but the wicked
rulers. It was observed, in the debate on Jeremi¬
ah’s case, that Micah was not called to an account,
though he prophesied, saying, Zion shall be ploughed
as a field, Jer. 26. 18, 19.
II. He gives an answer particularly to the charge
exhibited against him relating to the temple, that
he spake blasphemous words against that holy
place, v. 44 — 50. He was accused for saying that
Jesus would destroy this holy place ; “And what if
I did say so ?” (saith Stephen ;) “the glory of the
holy God is not bound up in the glory of this holy
place, but that may be preserved untouched, though
this be laid in the dust for,
1. It was not till our fathers came into the wilder¬
ness, in their way to Canaan, that they had any fixed
place of worship ; and yet the patriarchs, many ages
before, worshipped God acceptably at the altars
they had adjoining to their own tents in the open air
— sub dio ; and he that was worshipped without a
holy place, in the first, and best, and purest ages of
the Old Testament church, may and will be so when
this holy place is destroyed, without any diminution
to his giory.
2. The holy place was at first but a tabernacle,
mean and moveable, speaking itself to be short¬
lived, and not designed to continue always. Why
might not this holy place, though built of stones, be
decently brought to its end, and give place to its
betters, as well as that though framed of curtains ?
As it was no dishonour, but an honour, to God, that
the tabernacle gave way to the temple, so it is now
that the material temple gives way to the spiritual
one, and so it will be when, at last, the spiritual
temple shall give way to the eternal one.
3. That tabernacle was a tabernacle of witness, or
of testimony, a figure for the time then present,
(Heb. 9. 9.) a figure of good things to come, of the
true tabernacle which the Lord pitched, and not
men, Heb. 8. 2. This was the glory both of the ta¬
bernacle and temple, that they were erected for a
testimony of that temple of God, which in the latter
days should be opened in heaven, (Rev. 11. 19.) and
of Christ's tabernacling it on earth, (as the word is,
John 1. 14.) and of the temple of his body.
4. That tabernacle was framed just as God ap¬
pointed, and according to the fashion which Moses
saw in the mount; which plainly intimates that it
had reference to good things to come ; its rise being
heavenly, its meaning and tendency were so ; and
therefore it was no diminution at all to its glory, to
say, that this temple made with hands should be des¬
troyed, in order to the building of another made
without hands ; which was Christ’s crime, (Mark
14. 58.) and Stephen’s.
5. That tabernacle was pitched first in the wil¬
derness ; it was not a native of this land of yours,
(to which you think it must for ever be confined,)
but was brought in in the next age, by our fathers,
who came after those who first erected it, into the
possession of the Gentiles, into the land of Canaan,
which had long been in the possession of the de¬
voted nations, whom God drove out before the face
/of our fathers. And why may not God set up his
spiritual temple, as he had done the material taber¬
nacle, in those countries that were now the posses¬
sion of the Gentiles? That tabernacle was brought
in by those who came with Jesus, that is, Joshua.
And I think, for distinction-sake, and to prevent
mistakes, it ought to be so read, both here and Heb.
4. 8. Yet, in naming Joshua here, which, in Greek,
is Jesus, there may be a tacit intimation, that as the
Old Testament Joshua brought in that typical taber¬
nacle, so the New Testament Joshua should bring
in the true tabernacle into the possession of the
Gentiles.
6. That tabernacle continued for many ages, even
to the days of David, above four hundred years, be¬
fore there was any thought of building a temple, v.
45. David, having found favour before God, did
indeed desire this further favour, to have leave to
build God a house, to be a constant, settled taberna¬
cle or dwelling-place, for the Shechinah, or the to¬
kens of the presence of the God of Jacob, v. 46.
Those who have found favour with God, should
shew themselves forward to advance the interests
of his kingdom among men.
7. God had his heart so little upon a temple, or
such a holy place as they were so jealous for, that,
when Davfd desired to build one, he was forbidden
to do it ; God was in no haste for one, as he told Da¬
vid ; (2 Sam. 7. 7. ) and therefore it was not he, but
his son Solomon, some years after, that built him a
house. David had all that sweet communion with
God in public worship, which we read of in his
psalms, before there was any temple built.
8. God often declared, that temples, made with
hands, were not his delight, nor could add any
thing to the perfection of his rest and joy. Solo¬
mon, when he dedicated the temple, acknowledged
that God dwelleth not in temples made with hands ;
he has not need of them, is not benefited by them,
cannot be confined to them. The whole world is his
temple, in which he is every where present, and fills
it with his glory ; and what occasion has he for a
temple then to manifest himself in ? Indeed the pre¬
tended deities of the heathen needed temples made
with hands, for they were gods made with hands,
( v . 41.) and had no other place to manifest them¬
selves in than in their own temples ; but the one
only true and living God needs no temple, for the
heaven is his throne, in which he rests, and the earth
is his footstool, over which he rules ; (v. 49, 50.) and
therefore, What house will ye build me, comparable
to this which I have already ? Or, what is the place
of my rest ? What need have I of a house, either to
repose myself in, or to shew myself? Hath not my
hand made all these things ? And these shew his eter¬
nal power and Godhead; (Rom. 1. 20.) they shew
themselves so to all mankind, that they are without
excuse, who worship other gods. And as the world
is thus God’s temple, wherein he is manifested, so
it is God’s temple in which he will be worshipped.
As the earth is full of his glory, and is therefore his
temple, (Isa. 6. 3.) so the earth is, or shall be, full
of his p raise , (Hab. 2. 3.) and all the ends of the
earth shall fear him; (Ps. 67. 7.) upon that ac¬
count it is his temple. It was therefore no reflection
at all upon this holy place, however they might take
it, to say that Jesus shall destroy this temple and set
up another, into which all nations shall be admitted,
ch. 15. 16, 17. And it would not seem strange to
them who considered that scripture which Stephen
here quotes, (Isa. 66. 1 — 3.) which, as it spake God’s
comparative contempt of the external part of his
service, so it plainly foretold the rejection of the un¬
believing Jews, and the welcome of the Gentiles
into the church, that were of a contrite spirit.
51. Ye stiff-necked, and uncircumcised
in heart and cars, ye do always resist the
| Holy Ghost ’ as your fathers did, so do ye
73
THE ACTS, VII.
52. Which of the prophets have not your
fathers persecuted ? And they have slain
them which shewed before of the coming
of the just One, of whom ye have been
now the betrayers and murderers: 53.
Who have received the law by the dispo¬
sition of angels, and have not kept it.
Stephen was going on in his discourse, (as it should
seem by the thread of it,) to shew that, as the tem¬
ple, so the temple-service must come to an end, and
it would lie the glory of both to give way to that
worship of the Father in spirit and in truth , which
was to be established in the kingdom of the Messiah,
stripped of the pompous ceremonies of the old law ;
and so he was going to apply all this which he had
said, more closely to his present purpose ; but lie
perceived they could not bear it; they could pa¬
tiently hear the history of the Old Testament told ;
(it was a piece of learning which they themselves
dealt much in ;) but if Stephen go about to tell
them that their power and tyranny must come
down, and that the church must be governed by a
spirit of holiness and love, and heavenly-mlnded-
ness, they will not so much as give him the hearing.
It is probable that he perceived this, and that they
were going to silence him ; and therefore he breaks
off abruptly in the midst of his discourse, and by
that spirit of wisdom, courage and power where¬
with he was filled, he sharply rebuked his persecu¬
tors, and gave them their own ; for if they will not
admit the testimony of the gospel to them, it shall
become a testimony against them.
I. They, like their fathers, were stubborn and
wilful, and would not be wrought upon by the va¬
rious methods God took to reclaim and reform
them ; they were like their fathers, inflexible both
to the word of God and to his providences.
1. They were stiff-necked, (y. 51.) and would not
submit their necks to the sweet and easy yoke of
God’s government, nor draw in it, but were like a
bullock, unaccustomed to the yoke ; or they would not
bow their heads, no not to God himself, would not
do obeisance to him, would not humble themselves
before him ; the stiff neck is the same with the hard
heart, obstinate and contumacious, and that will not
yield — the general character of the Jewish natibn,
Exod. 32. 9.-33. 3, 5.-34. 9. Deut. 9. 6, 13.—
31. 27. Ezek. 2. 4.
2. They were uncircumcised in heart and ears ;
their hearts and ears were not devoted and given up
to God, as the body of the people were in profes¬
sion by the sign of circumcision; “In name and
shew you are circumcised Jews, but in heart and
ears you are still uncircumcised heathens, and pay
no more deference to the authority of your (jod
than they do, Jer. 9. 26. You are under the power
of unmortified lusts and corruptions, which stop
your ears to the voice of God, and harden your
hearts to that which is both most commanding and
most affecting.” 4' hey had not that circumcision
made without hands, in putting off the body of the
i sins of the flesh, Col. 2. 11.
I II. They, like their fathers, were not only not in-
| fluenced by the methods God took to reform them,
I but they were enraged and incensed against them ;
I Ye do always resist the Holy Ghost.
1. They resisted the Holy Ghost speaking to them
1 by the prophets, whom they opposed ancl contra-
| dieted, hated and ridiculed ; this seems especially
meant here, by the following explication, Which of
the prophets Have not your fathers persecuted? In
persecuting and silencing them that spake by the
inspiration of the Holy Ghost, they resisted the Holy
Ghost. Their fathers resisted the Holy Ghost in
the prophets that God raised up to them, and so did
Vol. VI.— K
they in Christ’s apostles and ministers, who spake
by the same Spirit, and had greater measures of his
gifts than the prophets of the Old Testament had,
and yet were more resisted.
2. They resisted the Holy Ghost striving with
them by their own consciences, and would not com¬
ply with the convictions and dictates of them. God’s
Spirit strove with them as with the old world, but
in vain ; they resisted him, took ’part with then-
corruptions against their convictions, and rebelled
against the light. There is that in our sinful hearts,
that always resists the Holy Ghost, a flesh that lusts
against the Spirit, and wars against his motions;
but in the hearts of God’s elect, when the fulness
of time comes, this resistance is overcome and over¬
powered, and after a struggle the throne of Christ
is set up in the soul, and every thought that had ex¬
alted itself against it, is brought into captivity to it,
2 Cor. 10. 4, 5. That grace therefore which effects
this change, might more fitly be called victorious
grace, than irresistible.
III. They, like their fathers, persecuted and slew
those whom God sent unto them to call them to duty,
and make them offers of mercy.
1. Their fathers had been the cruel and constant
persecutors of the Old Testament prophets \v.
57.) Which of the prophets have not your fathers
persecuted ? More or less, one time or other, they
had a blow at them all. With regard even to those
that lived in the best reigns, when the princes did
not persecute them, there was a malignant party in
the nation that mocked at them and abused them,
and most of them were at last, either by colour of
law, or popular fury, put to death ; and that which
aggravated the sin of persecuting the prophets, was,
that the business of the prophets they were so spite¬
ful at, was, to shew before of the coming of the Just
One ; to give notice of God’s kind intentions toward
that people, to send the Messiah among them in the
fulness of time. They that were the messengers of
such glad tidings, should have been courted and ca¬
ressed, and have had the preferments of the best of
benefactors ; but, instead of that, they had the treat¬
ment of the worst of malefactors.
2. They had been the betrayers and murderers
of the Just One himself, as Peter had told them, ch.
3. 24. — 5. 30. They had hired Judas to betrav him,
and had in a manner forced Pilate to condemn him ;
and therefore it is charged upon them, that they
were his betrayers and murderers. Thus they were
the genuine seed of those who slew them that fore¬
told his coming, which by slaying him, they shewed
they would have done if they had lived then ; and
thus, our Saviour had told them, they brought upon
themselves the guilt of the blood of all the pro¬
phets. Which of the prophets would they have
shewed any respect to, who had no regard to the
Son of God himself?
IV. They, like their fathers, put contempt upon
divine revelation, and would not be guided and go¬
verned by it ; and this was the aggravation of their
sin, that God had given, as to their fathers his law,
so to them his gospel, in vain.
1. Their fathers received the law, and have not
kept it, v. 53. God wrote to them the great things
of his law, after he had first spoken to them ; and
yet they were counted by them as a strange or
foreign thing, which they were no way concerned
in. The law is said to be received by the disposition
of angels, because angels were employed in the so¬
lemnity of giving the law ; in the thunderings and
lightnings, and the sound of the trumpet. It is said
to be ordained by angels ; (Gal. 3. 19.) God is said
| to come with ten thousand of his saints, to give the
i law ; (Deut. 33. 2.) and it was a word spoken by an-
j gels, Heb. 2. 2. This put an honour both upon the
I law and the Lawgiver, and should increase our vc
74
THE ACTS, VII.
neratlon for both. But they that thus received the I
law, yet kept it not, but by making the golden calf
broke it immediately in a capital instance.
2. They received the gospel now, by the disposi- |
tion, not of angels, but of the Holy Ghost ; not with
the sound of a trumpet, but, which was more strange,
in the gift of tongues, and yet they did not embrace
it. They would not yield to the plainest demonstra¬
tions, any more than their fathers before them did,
for they were resolved not to comply with God
either in his law or in his gospel.
We have reason to think Stephen had a great
deal more to say, and would have said it, if they
would have suffered him ; but they were wicked
and unreasonable men with whom he had to do, that
could no more hear reason than they could speak it.
54. When they heard these things, they
were cut to the heart, and they gnashed
on him with their teeth. 55. But he, being
full of the Holy Ghost, looked up stead¬
fastly into heaven, and saw the glory of
God, and Jesus standing on the right hand
of God. 56. And said, Behold, I see the
heavens opened, and the Son of man stand¬
ing on the right hand of God. 57. Then
they cried out with a loud voice, and
stopped their ears, and ran upon him with
one accord, 58. And cast him out of the
city, and stoned him: and the witnesses
laid down their clothes at a young man’s
feet, whose name was Saul. 59. And they
stoned Stephen, calling upon God , and say¬
ing, Lord Jesus, receive my spirit. 60.
And he kneeled down, and cried with a
loud voice, Lord, lay not this sin to their
charge. And when he had said this, he
fell asleep.
We have here the death of the first martyr of the
Christian church, and there is in this story a lively
instance of the outrage and fuiy of the persecutors,
(such as we may expect to meet with if we are
called out to suffer for Christ,) and of the courage
and comfort of the persecuted, that are thus called
out. Here is hell in its fire and darkness, and hea¬
ven in its light and brightness ; and these here serve
as foils to set off each other. It is not here said,
that the votes of the council were taken upon his
case, and that by the majority he was found guilty,
and then condemned and ordered to be stoned to
death, according to the law, as a blasphemer ; but,
it is likely, so it was, and that it was not by the vio¬
lence of the people, without order of the council,
that he was put to death ; fol- here is the usual cere¬
mony of regular executions — he was cast out of the
city, and the hands of the witnesses were first upon
him.
Let us observe here the wonderful discomposure
of the spirits of his enemies and persecutors, and
the wonderful composure of his spirit.
I. See the strength of corruption in the persecu¬
tors of Stephen ; malice in perfection, hell itself
broken loose, men become incarnate devils, and the
serpent’s seed spitting their venom !
]. When they heard these things, they were cut to
the heart, (v. 54.) Jirrptovro, the same word that is
used Heb. 11. 37. and translated, they were sawn
asunder. They were put to as much torture in their
minds as ever the martyrs were put to in their bo¬
dies. They were filled with indignation at the un¬
answerable arguments that Stephen urged for their
conviction, and that they could find nothing to say
against them. They were not pricked to the heart
with sorrow, as those were ch. 2. 37. but cut to the
heart with rage and fury, as they themselves were,
ch. 5. 33. Stephen rebuked them sharply, as Paul
expresses it, (Tit. 1. 13.) <wro7s,uac — cuttingly , for
they were cut to the heart by the reproof. Note,
Rejecters of the gospel and opposers of it are really
tormentors to themselves. Enmity to God is a heart¬
cutting thing; faith and love are heart-healing. When
they heard how he that looked like an angel before
he began his discourse, talked like an angel, like a
messenger from heaven, before he had done it, they
were like a wild bull in a net, full of the fury of the
Lord, (Isa. 51. 20.) despairing to run down a cause
so bravely pleaded, and yet resolved not to yield
to it.
2. They gnashed upon him with their teeth ; this
speaks, (l.) Great malice and rage against him.
Job complained of his enemy, that he gnashed upon
him with his teeth, Job 16. 9. The language of this
was, 0 that we had of his flesh to eat l Job 31. 31.
They grinned at him, as dogs at those they are en¬
raged at; and therefore Paul, cautioning against
those of the circumcision, says, Beware of dogs,
Phil. 3. 2. Enmity at the saints turns men into
brute beasts. (2.) Great vexation within them¬
selves ; they fretted to see in him such manifest to¬
kens of a divine power and presence, and it vexed
them to the heart. The wicked shall see it, and be
rieved, he shall gnash with his teeth and melt away,
s. 112. 10. Gnashing with the teeth is often used
to express the horror and torments of the damned.
Those that have the malice of hell, cannot but have
with it some of the pains of hell.
3. They cried out with a loud voice; (v. 50.) to
irritate and excite one another, and to drown the
noise of the clamours of their own and one another’s
consciences : when he said, I see heaven opened,
they cried with a loud voice, that he might not be
heard to speak. Note, It is very common for a
righteous cause, particularly the righteous cause of
Christ’s religion, to be endeavoured to be run down
by noise and clamour ; what is wanting in reason is
made up in tumult, and the cry of him that ruleth
among fools, while the words of the wise are heard
in c/uiet. They cried with a loud voice, as soldiers
when they are going to engage in battle, mustering
up all their spirit and vigour for this desperate en¬
counter.
4. They stop/ied their ears, that they might not
hear their own noisiness; or perhaps, under pre¬
tence that thev could not bear to hear his blasphe¬
mies. As Caiaphas rent his clothes when Christ
said, Hereafter ye shall see the Son of man coming
in glory, (Matth. 26. 64, 65.) so these here stopped
their ears when Stephen said, I now see the Son of
man standing in gloi~y ; both pretending that what
was spoken was not to be heard with patience.
Their stopping their ears was, (1.) A manifest spe¬
cimen of their wilful obstinacy ; they were resolved
they would not hear what had a tendency to con¬
vince them, which was what the prophets often
complained of ; they were like the deaf adder, that
will not hear the voice of the charmer, Ps. 58. 4, 5.
(2.) It was a fatal omen of that judicial hardness to
which God would give them up. They stopped their
ears, and then God, in a wav of righteous judgment,
stopped them. That was the work that was now in
doing with the unbelieving Jews ; Make the heart of
this people fat, and their ears heavy ; thus was Ste¬
phen’s character of them answered, Ye uncircum¬
cised in heart and ears.
5. They ran upon him with one accord ; the peo¬
ple and the elders of the people, judges, prosecu¬
tors, witnesses, and spectators, they all flew upon
him, as beasts upon their prey. See how violen*
75
THE ACTS, VII.
they were, and in what haste ; they ran upon him,
though there was no danger of his out-running them :
and see how unanimous they were in this evil thing ;
they ran upon him with one accord , one and all,
hoping thereby to terrify him, and put him into
confusion ; envying him his composure and comfort
in soul, with which he wonderfully enjoyed himself
in the midst of this hurry ; they did all they could
to ruffle him.
6. They cast him out of the city, and stoned him;
as if he were not worthy to live in Jerusalem ; nay
not worthy to live in this world ; pretending herein
to execute the law of Moses, (Lev. 24. 16.) He that
blasphemeth the name, of the Lord, shall surely be
put to death, all the congregation shall certainly
stone him. And thus they had put Christ to death,
when this same court had found him guilty of blas¬
phemy, but that, for his greater ignominy, they
were desirous that he should be crucified, and God
over-ruled it for the fulfilling of the scripture. The
fury with which they managed the execution, is in¬
timated in that they cast him out of the city, as if
they could not bear the sight of him ; they treated
him as an anathema, as the off-scouring of all things.
The witnesses against him were the leaders in the
execution, according to the law, (Dent. 17. 7.) The
hands of the witnesses shall be first upon him, to put
him to death, and particularly in the case of blas¬
phemy, Lev. 24. 14. Deut. 13. 9. Thus they were
to confirm their testimony. Now the stoning of a
man being a laborious piece of work, the witnesses
put off their upper garments, that they might not
hang in their way, and they laid them down at a
young man’s feet, whose name was Saul, now a
pleased spectator of this tragedy ; it is the first time
we find mention of his name, we shall know it and
love it better when we find it changed to Paul, and
him changed from a persecutor into a preacher.
This little instance of his agency in Stephen’s death
he afterward reflected upon with regret ; {cli. 22.
20.) I kep t the raiment of them that slew him.
II. See the strength of grace in Stephen, and the
wonderful instances of God’s favour to him, and
working in him. As his persecutors were full of
Satan, so was he full of the Holy Ghost, fuller than
ordinary, anointed with fresh oil for the combat,
that, as the day, so might the strength be. Upon
this account they are blessed, who are persecuted for
righteousness-sake , that the Spirit of God and of
glory rests upon them, 2 Pet. 4. 14. When he was
chosen to public service, he was described to be a
man full of the Holy Ghost, ( ch . 6. 5.) and now that
he is called out to martyrdom, he has still the same
character. Note, They that are full of the Holy
Ghost are fit for any thing, either to do for Christ,
or to suffer for him. And those whom God calls out
to hard services for his name, he will qualify for
those services, and carry comfortably through them,
by filling them with the Holy Ghost ; that as their
afflictions for Christ do abound, their consolation in
him may yet more abound, and then none of these
things move them.
Now here we have a remarkable communion be¬
tween this blessed martyr and the blessed Jesus in
this critical moment. When the followers of Christ
are for his sake killed all the day long, and account¬
ed as sheep for the slaughter; does that separate
them from the love of Christ ? Does he love them
the less ? Do they love him the less ? No, by no
means ; and so it appears by this story : in which
we may observe,
1. Christ’s gracious manifestation of himself to
Stephen, both for his comfort and for his honour, in
the midst of his sufferings ; when they were cut to
the heart, and gnashed upon him with their teeth,
ready to eat him up, then he had a view of the glo¬
ry of Christ, sufficient to fill him with joy unspeaka¬
ble ; which was intended not only for his encourage¬
ment, but for the support and comfort of all God’s
suffering servants in all ages.
(1.) He, being full of the Holy Ghost, looked up
steadfastly into heaven, v. 55. [1.] Thus he looked
above the power and fury of his persecutors, and
did as it were despise them, and laugh them to scorn,
as the daughter of Zion, Isa. 37. 22. They had
their eyes fixed upon him, full of malice and cruel¬
ty ; but he looked up to heaven, and never minded
them ; was so taken up with the eternal life now in
prospect, that he seemed to have no manner of con¬
cern for the natural life now at stake. Instead of
looking about him, to see either which way he was
in danger, or which way he might make his escape,
he looks up to heaven ,; thence only comes his help,
and thitherward his way is still open : though they
compass him about on every side, they cannot inter¬
rupt his intercourse with heaven. Note, A believ¬
ing regard to God and the upper world, will be of
great use to us, to set us above the fear of man ; for
as far as we are under the influence of that fear we
forget the Lord our Maker, Isa. 51. 13. [2.] Thus
he directed his sufferings to the glory of God, to the
honour of Christ, and did as it were appeal to hea¬
ven concerning them ; Lord, for thy sake I suffer
this ; and express his earnest expectation that
Christ should be magnified in his body. Now that
he was ready to be offered, he looks up steadfastly
to heaven, as one willing to offer himself. [3. ] Thus
he lifted up his soul with his eyes to God in the hea¬
vens, in pious ejaculations, calling upon God for
wisdom and grace to carry him through this trial in
a right manner. God has promised that he will be
with his servants whom he calls out to suffer for
him ; but he will for this be sought unto. He is
nigh unto them, but it is in that which they call upon
him for. Is any afflicted? Let him pray . [4.] Thus
he breathed after the heavenly country, to which
he saw the fury of his persecutors would presently
send him. It is good for dying saints to look up
steadfastly to heaven ; “Yonder is the place whither
death will carry my better part, and then, 0 death,
where is thy sting!” [5.] Thus he made it to ap¬
pear that he was full of the Holy Ghost ; for,
wherever the Spirit of grace dwells and works and
reigns, he directs the eye of the soul upward. Those
that are full of the Holy Ghost will look up stead¬
fastly to heaven, for there their heart is. [6. ] Thus
he put himself into a posture to receive the following
manifestation of the divine glory and grace. If we
expect to hear from heaven, we must look up stead¬
fastly to heaven.
(2.) He saw the glory of God ; ( v . 55.) for he saw,
in order to that, the heavens opened, v. 50. Some
think his eyes were strengthened and the sight of
them so raised above its natural pitch, by a super¬
natural power, that he saw into the third heavens,
though at so vast a distance ; as Moses’s sight was
enlarged to see the whole land of Canaan. Others
think it was a representation of the glory of God set
before his eyes, as before Isaiah and Ezekiel ; hea¬
ven did as it were come down to him, as Rev. 21. 2.
The heavens were opened, to give him a view of
the happiness he was going to, that he might, in
prospect of that, go cheerfully through death, so
great a death. Would we by faith look up stead¬
fastly, we might see the heavens opened by the me¬
diation of Christ, the vail being rent, and a new and
living way laid open for us into the holiest. The
heaven is opened for the settling of a correspondence
between God and men, that his favours and bless¬
ings may come down to us, and our prayers and
praises may go up to him. We may also see the
glory of God, as far as he has revealed it in his
word ; and the sight of this will carry us through
all the terrors of sufferings and death.
70 THE ACTS, VI 1.
(5.) He saw Jesus standing on the right hand of
God ; (v. 55.) the Son of man, so it is, v. 56. Je¬
sus, being the Son of man, having taken our nature
with him to heaven, and being there clothed with a
body, might be seen with bodilv eyes, and so Ste¬
phen saw him. When the Old Testament prophets
saw the glory of God, it was attended with angels.
The Shechinah or divine presence in Isaiah’s vision
^as attended with Seraphim ; in Ezekiel’s vision
with Cherubim ; both signifying the angels, the
ministers of God’s providence. But here no men¬
tion is made of the angels, though they surround the
throne and the Lamb ; instead of them Stephen sees
Jesus at the right hand of God, the great Mediator
of God’s grace, from whom more glory redounds to
God than from all the ministration of the holy an¬
gels. The glory of God shines brightest in the face
of Jesus Christ ; for there shines the glory of his
grace, which is the most illustrious instance of his
glory. God appears more glorious with Jesus stand¬
ing at his right hand, than with millions of angels
about him. Now, [1.] Here is a proof of the exal¬
tation of Christ to the Father’s right hand ; the
apostles saw him ascend, but they did not see him
sit down, a cloud received him out of their sight. We
are told that he sat down on the right hand of God ;
but was he ever seen there ? Yes, Stephen saw him
there, and was abundantly satisfied with the sight.
He saw Jesus at the right hand of God, noting both
his transcendent dignity, and his sovereign dominion,
his uncontrollable ability, and his universal agency;
whatever God’s right hand either gives to us, or re¬
ceives from us, or does concerning us, it is by him ;
for he is his right Hand. [2.] He is usually said to
sit there ; but Stephen sees him standing there, as
one more than ordinarily concerned at present for
his suffering servant ; he stood up as a Judge to
plead his cause against his persecutors ; he is raised
up. nut of his holy habitation, (Zech. 2. 13.) comes
out' of his place to punish, Isa. 26. 21. He stands
ready to receive him and crown him, and in the
mean time to give him a prospect of the joy set be¬
fore him. [3.] This was intended for the encou¬
ragement of Stephen ; he sees Christ is for him, and
then no matter who is against him. When our Lord
Jesus was in his agony, an angel appeared to him,
strengthening him ; but Stephen had Christ himself
appearing to him. Note, Nothing so comfortable
to dying saints, nor so animating to suffering saints,
as to see Jesus at the right hand of God ; and, bless¬
ed be God, by faith we may see him there.
(4. ) He told those about him what he saw ; (v.
56.) Behold, I see the heavens opened. That which
was a cordial to him, ought to have been a convic¬
tion to them, and a caution to them to take heed of
proceeding against one whom Heaven thus smiled
upon ; and therefore what he saw he declared, let
them make what use they pleased of it. If some
were exasperated by it, others perhaps might be
wrought upon to consider this Jesus whom they per¬
secuted, and to believe in him.
2. His pious addresses to Jesus Christ ; the mani¬
festation of God’s glory to him did not set him above
praying, but rather set him upon it ; They stoned
Stephen, calling upon God, v. 59. Though he
called upon God, and by that shewed himself to be
a true-born Israelite, yet they proceeded to stone
him, not considering how dangerous it is to fight
against those that have an interest in Heaven.
Though they stoned him, yet he called upon God ;
nay, therefore he called upon him. Note, It is the
comfort of those who are unjustly hated and perse¬
cuted by men, that they have a God to go to, a God
all-sufficient to call upon. Men stop their ears, as
they did here ; (v. 57. ) but God does not. Stephen
was now cast out of the city, but he was not cast out
from his God. He was now taking his leave of the
world, and therefore calls upon God ; for we must
do that as long as we live. Note, It is good to die
praying ; then we need help — strength we never
| had, to do a work we never did ; and how must we
fetch in that help and strength but by prayer ?
Two short prayers Stephen offered up to God in
his dying moments, and in them as it were breathed
out his soul.
(1.) Here is a prayer for himself; Lord Jesus,
receive my spirit. Thus Christ had himself resigned
his Spirit immediately into the hand of the Father.
We are here taught to resign ours into the hands of
Christ as Mediator, by him to be recommended to
the Father. Stephen saw Jesus standing at the Fa¬
ther’s right hand, and he thus calls to him, “ Blessed
Jesus, do that for me now, which thou standest there
to do for all thine, receive my departing spirit into
thy hand.” Observe,
[1.] The soul is the man, and our great concern,
living and dying, must be about our souls. Stephen’s
body was to be miserably broken, and shattered,
and overwhelmed with a shower of stones, the
earthly house of this tabernacle violently beaten
down and abused ; but, however it goes with that,
“ Lord,” saith he, “ let my spirit be safe ; let it go
well with my poor soul.” Thus while we live, our
care should be, that though the body be starved or
stripped, the soul may be fed and clothed ; though
the body lie in pain, the soul may dwell at ease ; and
when we die, that though the body be thrown by as
a despised broken vessel, and a vessel in which
there is no pleasure, yet the soul may be presented
a vessel of honour ; that God may be the strength
of the heart and its Portion, though the flesh fail.
[2. ] Our Lord Jesus is God, to whom we are to
seek, and in whom we are to' confide and comfort
ourselves living and dying. Stephen here prays to
Christ, and so must we ; for it is the will of God
that all men should thus honour the Son, even as
they honour the Father. It is Christ we are to com¬
mit ourselves to, who alone is able to keep what we
commit to him against that day : it is necessary that
we have an eye to Christ when we come to die, for
there is no venturing into another world but under
his conduct ; no living comforts in dying moments,
but what are fetched from him.
[3.] Christ’s receiving our spirits at death, is the
great thing we are to be careful about, and to com¬
fort ourselves with. We ought to be in care about
this while we live, that Christ may receive our spi¬
rits when we die ; for if he reject and disown them,
whither will they betake themselves? How car.
they escape being a prey to the roaring lion ? To
him therefore we must commit them daily, to be
ruled and sanctified, and made meet for heaven, and
then, and not otherwise, he will receive them. And
if this has been our care while we live, it may be our
comfort when we come to die, that we shall be re¬
ceived into everlasting habitations.
(2.) Here is a prayer for his persecutors, v. 60.
[1.] The circumstances of this prayer are ob¬
servable, for it seems to have been offered up with
something more of solemnity than the former. First,
He kneeled down ; which was an expression of his
humility in prayer. Secondly, He cried with a loud
voice ; which was an expression of his importunity.
But why should he thus shew more humility and im¬
portunity in this request than in the former ? The
answer is this, None could doubt of his being in good
earnest in his prayers for himself, and therefore
there he needed not to use such outward expressions
of it ; but in his prayer for his enemies, because that
is so much against the grain of corrupt nature, it
was requisite he should give proofs of his being in
earnest.
[2.] The prayer 'itself ; J.ord, lay not this sin to
their charge ; therein he followed the example of
77
THE ACTS, VIII.
his dying Master, who prayed thus for his persecu¬
tors, Father , forgive them ; and set an example to
all following sufferers in the cause of Christ, thus to
pray for those that persecute them. Prayer may
preach ; this did so to those who stoned Stephen ;
and therefore he kneeled down, that they might take j
notice he was going to pray, and cried with a loud
voice, that they might take notice of what he said,
and might learn, First, That what they did was a
sin, a great sin, which, if divine mercy and grace
did not prevent, would be laid to their charge, to
their everlasting confusion. Secondly, That, not¬
withstanding their malice and fury against him, he
was in chanty with them, and was so far from de¬
siring that God would avenge his death upon them,
that it was his hearty prayer to God, that it might
not in any degree be laid to their charge. A sad
reckoning there would be for it ; if they did not re¬
pent, it would certainly be laid to their charge ; but
he, for his part, did not desire the woful day. Let
them take notice of this, and when their thoughts
were cool, surely they would not easily forgive them¬
selves putting him to death, who could so easily for¬
give them. The blood-thirsty hate the upright, but
the just seek his soul, Prov. 29. 10. Thirdly, That,
though the sin was very heinous, yet they must not
despair of the pardon of it, upon their repentance.
If they would lay it to their hearts, God would not
lay it to their charge. “Do you think, saith St.'
Austin, that Paul heard Stephen pray this prayer ?
It is likely he did, saith he, and ridiculed it then ;
( audivit subsannans, sed irrisit — he heard with
scorn ;) but afterward he had the benefit of it, and
fared the better for it.”
3. His expiring with this ; When he had said this,
he fell asleep ; or, as he was saying this, the blow
came, that was mortal. Note, Death is but a sleep
to good people ; not the sleep of the soul, (Stephen
had given that up into Christ’s hand,) but the sleep
of the body ; it is its rest from all its griefs and toils,
it is perfect ease and indolence. Stephen died as
much in a hurry as ever any man did, and yet, when
he died, he fell asleep ; he applied himself to his
dying work with as much composure of mind as if he
had been going to sleep ; it was but closing his eyes,
and dying. Observe, He fell asleep when he was
praying for his persecutors ; it is expressed as if he
thought he could not die in peace till he had done
that. It contributes very much to our dying com¬
fortably, to die in charity with all men ; we are then
found of Christ in peace ; let not the sun of life go
down upon our wrath. He fell asleep ; the vulgar
Latin adds, in the Lord; in the embraces of his
love. If he thus sleep, he shall do well ; he shall
awake again in the morning of the resurrection.
CHAP. VIII.
In this chapter, we have an account ofthe persecutions of the
Christians, and the propagating of Christianity thereby. It
was strange, but very true, that the disciples of Christ, the
more they were afflicted the more they multiplied. I. Here
is the church suffering ; upon the occasion of putting Ste¬
phen to death, a very sharp storm arose, which forced many
from Jerusalem, v. 1 . . 3. II. Here is the church spreading
by the ministry of Philip and others, that were dispersed
upon that occasion. We have here, 1. The gospel brought
to Samaria; preached there; (v. 4, 5.) embraced there,
(v. 6. . 8.) even by Simon Magus; (v. 9. . 13.) the gift of
the Holy Ghost conferred upon some of the believing Sa¬
maritans by the imposition of the hands of Peter and John ;
(v. 14 . . 17!) and the severe rebuke given bv Peter to Simon
Magus for bidding money for a power to bestow that gift,
v. 18. . 25. 2. The gospel sent to Ethiopia, by the Eunuch,
a person of quality of that country ; he is returning home
in his chariot from Jerusalem, v. 26 . . 28. Philip is sent to
him, and in his chariot preaches Christ to him, (v. 29 . . 35. )
baptizes him upon his profession of the Christian faith, (v.
36 . . 38.) and then leaves him, v. 39, 40. Thus in different
ways and methods the gospel Was dispersed among the
nations, and, one way or other, Have they not all heard ?
1. A ND Saul was consenting unto his
death. And at that time there
was a great persecution against the church
which was at Jerusalem ; and they were
all scattered abroad throughout the regions
of Judea and Samaria, except the apos¬
tles. 2. And devout men carried Stephen
to his burial, and made great lamentation
over him. 3. As for Saul, he made havock
of the church, entering into every house,
and haling men and women, committed
them to prison.
In these verses, we have,
I. Something more concerning Stephen and his
death ; how people stood affected to it ; variously,
as generally in such cases, according to men’s differ¬
ent sentiments of things. Christ had told his dis¬
ciples, when he was parting with them, (John 16.
20.) Ye shall weep and lament, but the world shall
rejoice. Accordingly here is,
1. Stephen’s death rejoiced in by one ; by many,
no doubt, but by one in particular, and that was
Saul, who was afterward called Paul ; he was con¬
senting to his death, cvnuScx.lv — he consented to it
with delight ; so the word signifies ; he was pleased
with it, he fed his eyes with this bloody spectacle,
in hopes it would put a stop to the growth of Chris¬
tianity. We have reason to think that Paul ordered
Luke to insert this, for shame to himself, and glory
to free grace. Thus he owns himself guilty of the
blood of Stephen, and aggravates it with this, that
he did not do it with regret and reluctancy, but with
delight and a full satisfaction ; like those who not
only do such things, but have pleasure in them that
do them.
2. Stephen’s death bewailed by others; (v. 2.)
Devout men, which some understand of those that
were properly so called, proselytes, one of whom
Stephen himself, probably, was. Or, it may be
taken more largely ; some of the church that were
more devout and zealous than the rest, went, and
gathered up the poor crushed and broken remains,
to which they gave a decent interment ; probably
in the field of blood, which was bought some time
ago to bury strangers in. They buried him solemnly,
and made great lamentation over him. Though his
death was of great advantage to himself, and great
service to the church, yet they bewailed it as a ge¬
neral loss, so well qualified was he for the service,
and so likely to be useful both as a deacon and as a
disputant. It is an ill symptom, if, when such men
are taken away, it is net laid to heart. Those de¬
vout men paid these their last respects to Stephen,
(1.) To shew that they were not ashamed of the
cause for which he suffered, nor ashamed of the
wrath of those that were enemies to it ; for, though
they now triumph, the cause is a righteous cause,
and will be at last a victorious one. (2.) To shew
the great value and esteem they had for this faithful
servant of Jesus Christ, this first martyr for the gos¬
pel, whose memory shall always be precious to them,
notwithstanding the ignominy of his death. They
study to do honour to him, whom God put honour
upon. (3.) To testify their belief and hope of the
resurrection of the dead, and the life of the world to
come.
II. An account of this persecution of the church,
which begins upon the martyrdom of Stephen.
When the fury of the Jews ran with such violence,
and to such a height, against Stephen, it could not
quickly either stop itself, or spend itself. The
bloodv are often in scripture called blood-thirsty ;
for when they have tasted blood they thirst for
78
THE ACTS, VIII.
more. One would have thought Stephen’s dying
prayers and dying comforts should have overcome
them, and melted them into a better opinion of Chris¬
tians and Christianity ; but it seems it did not, the
persecution goes on ; for, 1. They were more ex¬
asperated, when they saw they could prevail no¬
thing ; and, as if they hoped to be too hard for God
himself, they resolve to follow their blow ; and per¬
haps, because they were none of them struck dead
upon the place for stoning Stephen, their hearts
were the more fully set in them to do evil. 2. Per¬
haps the disciples were the more imboldened to dis¬
pute against them as Stephen did, seeing how trium¬
phantly he finished his course, which would provoke
them so much the more. Observe,
(1.) Against whom this persecution was raised ;
it was against the church in Jerusalem, which is no
sooner planted than it is persecuted ; as Christ often
intimated that tribulation and persecution would
arise because of the word. And Christ had parti¬
cularly foretold that Jerusalem would soon be made
too hot for his followers, for that city had been fa¬
mous for killing the prophets, and stoning them that
were sent to it, Matt. 23. 37. It should seem that
in this persecution many were put to death, for Paul
owns that at this time he persecuted this way unto
the death, {ch. 22. 4.) and {ch. 26. 10.) that when
they were put to death he gave his voice against
them.
(2. ) Who was an active man in it ; none so zealous,
so busy, as Saul, a young Pharisee, v. 3. As for
Saul, (who had been twice mentioned before, and
now again for a notorious persecutor,) he made ha¬
voc k of the church ; he did all he could to lay it
waste and ruin it ; he cared not what mischief he
did to the disciples of Christ, nor knew when to take
up. He aimed at no less than the cutting off the
Gospel-Israel, that the name of it should be no more
in remembrance, Ps. 83. 4. He was the fittest tool
the chief priests could find out to serve their pur¬
poses ; he was informer-general against the disciples,
a messenger of the great council to be employed in
searching for meetings, and seizing all that were
suspected to favour that way. Saul was bred a
scholar, a gentleman, and yet did not think it below
him to be employed in the vilest work of that kind.
[1.] He entered into every house, making no diffi¬
culty of breaking open doors, night or day, and hav¬
ing a force attending him for that purpose. He
entered into every house wherej they used to keep
their meetings, or every house that had any Christians
in it, or was thought to have. No man could be se¬
cure in his own house, though it is his castle. [2.]
He haled, with the utmost contempt and cruelty,
both men and women, dragged them along the
streets, without any regard to the tenderness of the
weaker sex ; he stooped so low as to take cognizance
of the meanest that were leavened with the gospel,
so extremely bigoted was he. [3.] He committed
them to prison, in order to their being tried and put
to death, unless they would renounce Christ ; and
some, we find, were compelled bv him to blaspheme,
ch. 26. 11.
(3.) What was the effect of this persecution.
Thev were all scattered abroad; { v . 1.) not all
the believers, but all the preachers ; who were prin¬
cipally struck at, and against whom warrants were
issued out to take them up. They, remembering
our Master’s rule, ( IVhen they persecute you in one
city, Jlce to another, ) dispersed themselves by agree¬
ment throughout the regions of Judea, and of Sama¬
ria ; not so much for fear of sufferings, (for Judea
and Samaria were not so far off from Jerusalem but
that, if they made a public appearance there, as
they determined to do, their persecutors’ power
would soon reach them there,) but because they
looked upon this as an intimation of Providence to
them to scatter ; their work was pretty well done
in Jerusalem, and now it was time to think of the
necessities of other places : for their Master had
told them that they must be his witnesses in Jeru¬
salem first, and then in all Judea and in Samaria,
and then to the uttermost parts of the earth, ( ch .
1. 8.) and that method they observe. Though per¬
secution may not drive us off from our work, yet it
may send us, as a hint of Providence, to work "else¬
where.
The preachers were all scattered except the apos¬
tles, who, probably, were directed by the Spirit to
continue at Jerusalem yet for some time, they being,
by the special providence of God, screened from
the storm, and by the special grace of God enabled
to face the storm. They tarried at Jerusalem, that
they might be ready to go where their assistance
was most needed by the other preachers that were
sent to break the ice ; as Christ ordered his disciples
to go to those places where he himself designed to
come, Luke 10. 1. The apostles continued longer
together at Jerusalem than one would have thought,
considering the command and commission given
them, to go into all the world, and to disciple all na¬
tions ; see ch. 15. 6. Gal. 1. 17. But what was done
by the evangelists whom they sent forth, was reck¬
oned as done by them.
4. Therefore they that were scattered
abroad, went every where preaching the
word. 5. Then Philip went down to the
city of Samaria, and preached Christ unto
them. 6. And the people with one accord
gave heed unto those things which Philip
spake, hearing and seeing the miracles
which he did. 7. For unclean spirits, cry¬
ing with a loud voice, came out of many
that were possessed with them : and many
taken with palsies, and that were lame,
were healed. 8. And there was great joy
in that city. 9. But there was a certain
man called Simon, which before-time in
the same city used sorcery, and bewitched
the people of Samaria, giving out that him¬
self was some great one. 10. To whom
they all gave heed from the least to the
greatest, saying, This man is the great
power of God. 1 1. And to him they had
regard, because that of long time he had
bewitched them with sorceries. 12. But
when they believed Philip, preaching the
things concerning the kingdom of God, and
the name of Jesus Christ, they were bap¬
tized both men and women. 13. Then
Simon himself believed also; and when he
was baptized, he continued with Philip, and
wondered, beholding the miracles and signs
which were done. .
Samson’s riddle is here again unriddled ; Out of the
eater comes forth meat, and out of the strong sweet¬
ness. The persecution that was designed to extirpate
the church, was by the overruling providence of God
made an occasion of the enlargement of it. Christ
had said, I am come to send fire on the earth ; and
they thought, by scattering those who were kindled
with that fire, to have put it out, but instead of that
they did but help to spread it.
I. Here is a general account of what was done bv
79
THE ACTS, VIII.
them all ; (v, 4.) They went every where , preach¬
ing the word. 1 hey did not go to hide themselves
for fear of suffering, no nor to shew themselves as
proud of their sufferings ; but they went up and
down, to scatter the knowledge of Christ in every
place where they were scattered. They went every
where, into the way of the Gentiles , and the cities
of the Samaritans, which before they were forbidden
to go into, ch. 10. 5. They did not keep together in
a body, though that might have been a strength to
them, but they scattered into all parts ; not to take
their ease, but to find out work. They went evan¬
gelizing the world, preaching the word of the gospel;
that was it which filled them, and which they en¬
deavoured to fill the country with, those of them
that were preachers, in their preaching, and others
in their common converse. They were now in a
country where they were no strangers, for Christ
and his disciples had conversed much in the regions
of Judea ; so that they had a foundation laid there
for them to build upon ; and it would be requisite to
let the people there know what that doctrine which
Jesus had preached there some time ago was come
to, and that it was not lost and forgotten, as perhaps
they were made to believe.
II. A particular account of what was done by Phi¬
lip. We shall hear of the -progress and success of
others of them afterward, (ch. 11. 19.) but here
must attend the motions of Philip, not Philip the
apostle, but Philip the deacon, who was chosen and
ordained to serve tables, but having used the office
of a deacon well, he purchased to himself a good de¬
gree, and great boldness in the faith, 1 Tim. 3. 13.
Stephen was advanced to the degree of a martyr,
Philip to the degree of an evangelist, which when
he entered upon, being obliged by it to give himself
to the word and prayer, he was, no doubt, discharg¬
ed from the office of a deacon ; for how could he serve
tables at Jerusalem, which by that office he was
obliged to do, when he was preaching in Samaria ?
And it is probable that two others were chosen in
the room of Stephen and Philip. Now observe,
1. What wonderful success Philip had in his
preaching, and what reception he met with.
(1.) The place he chose, was, the city of Samaria;
the head-city of Samaria, the metropolis of that
country, which stood there where the city of Sama¬
ria had formerly stood, which we read of the build¬
ing of, 1 Kings 16. 24. now called Sebaste. Some
think it was the same with Sychem or Sychar, that
city of Samaria where Christ was, John 4. 5. Many
of that city then believed, in Christ, though he did
no miracles among them ; (v. 39, 41.) and now Phi¬
lip, three years after, can'ies on the work then be¬
gun. The Jews would have no dealings with the
Samaritans; but Christ sent his gospel to slav all
enmities, and particularly that between the Jews
and the Samaritans, by making them one in his
church.
(2.) The doctrine he preached, was, Christ; for
he determined to know nothing else. He preached
Christ to them, he proclaimed Christ to them, so
the word signifies ; as a king, when he comes to the
crown, is proclaimed throughout his dominions. The
Samaritans had an expectation of the Messiah’s
coming, as appears by John 4. 25. Now Philip tells
them that he is come, and that the Samaritans are
welcome to him. Ministers’ business is to preach
Christ ; Christ, and him crucified ; Christ, and him
glorified.
(3.) The proofs he produced for the confirmation
of his doctrine, were, miracles, v. 6. To convince
them that he had his commission from heaven, (and
therefore not only they might venture upon what he
said, but they were bound to yield to it,) he shews
them this broad seal of heaven annexed to it, which
the God of truth would never put to a lie. The mi¬
racles were undeniable, they heard and saw the
miracles which he did ; they heard the commanding
words he spake, and saw the amazing effect of them
immediately ; that he spake, and it was done. And
the nature of the miracles was such as suited the
intention of his commission, and gave light and lus¬
tre to it.
[1.] He was sent to break the power of Satan;
and, in token of that, unclean spirits, being charged
in the name of the Lord Jesus to remove, came out
of many that were possessed with them, v. 7. As
far as the gospel prevails, Satan is forced to quit his
hold of men and his interest in them, and then those
are restored to themselves and to their right mind
again, who, while he kept possession, were distract¬
ed. Wherever the gospel gains the a c/mission and
mission it ought to have, evil spirits are dislodged,
and particularly unclean spirits, all inclinations to
the lusts of the flesh, which war against the soul ; for
God has called us from uncleanness to holiness, 1
Thess. 4. 7. This was signified by the casting of
these unclean spirits out of the bodies of people, who,
it is here said, came out crying with a loud voice,
which signifies that they came out with great reluc-
tancy, and sore against their wills, but were forced
to acknowledge themselves overcome by a superior
power, Mark 1. 26. — 3. 11. — 9. 26.
[2. ] He was sent to heal the minds of men, to cure
a distempered world, and to put it into a good state
of health ; in token of that, many that were taken
with palsies, and that were lame, were healed. Those
distempers are specified, .that were most difficult to
be cured by the course of nature, (that the miracu¬
lous cure might be the more illustrious,) and those
that were most expressive of the disease of sin, and
that moral impotency which the souls of men labour
under as to the service of God. The grace of God
in the gospel is designed for the healing of those that
are spiritually lame and paralytic, and cannot help,
themselves, Rom. 5. 6.
(4.) The acceptance which Philip’s doctrine, thus
proved, met with in Samaria; (v. 6.) The people
with one accord gave heed to those things which
Philip shake ; induced thereto by the miracles which
served at first to gain attention, and so by degrees to
gain assent. There then begins to be some hopes
of people, when they begin to take notice of what is
said to them concerning the things of their souls and
eternity ; when they begin to give heed to the word
of God, as those that are well pleased to hear it, de¬
sirous to understand and remember it, and that look
upon themselves as concerned in it. The common
people gave heed to Philip, li o %\oi — a multitude of
them, not here and there one, but with one accord ;
they were all of a mind, that the doctrine of the gos¬
pel was fit to be inquired into, and an impartial hear
ing given to it.
(5.) The satisfaction they had in attending on, and
attending to, Philip’s preaching, and the success it
had with many of them; (v. 8.) There was great
joy in that city, for, (v. 12.) They believed Philip,
and were baptized, into the faith of Christ, the ge¬
nerality of them, both men and women. Observe,
[1.] Philip preached the things concerning the king¬
dom of Goa, the constitution of that kingdom, the
laws and ordinances of it, the liberties and privileges
of it, and the obligations we are all under to be the
loyal subjects of that kingdom ; and he preached the
name of Jesus Christ, as King of that kingdom ; his
name, which is above every name, he preached it
up in its commanding power and influence ; all that
by which he has made himself known. (2.] The
people not only gave heed to what he said, but at
length believed it ; were fully convinced that it was
of God, and not of men, and gave up themselves to
the conduct and government of it. As to this moun¬
tain, on which they had hitherto worshipped God, 4
80
THE ACTS, VIII.
and placed a great deal of religion in it, they were
now as much weaned from it as ever they had been
wedded to it, and become the true worshippers, who
worship the Father in spirit and in truth, and in the
name of Christ, the true Temple, John 4. 20, 23.
[3.] W hen they believed, without scruple (though
they were Samaritans) and without delay they were
baptized, openly professed the Christian faith, pro¬
mised to adhere to it, and then, by washing them
with water, were solemnly admitted into the com¬
munion of the Christian church, and owned as bre¬
thren by the disciples. Men only were capable of
being admitted into the Jewish church by circumci¬
sion ; but, to shew that in Jesus Christ there is nei¬
ther male nor female, (Gal. 3. 28. ) but both are alike
welcome to him, the initiating ordinance is such as
women are capable of, for they are numbered with
God’s spiritual Israel, though not with Israel ac¬
cording to the flesh. Numb. 1. 2. And from hence
it is easily gathered, that women are to be admitted
to the Lord’s supper, though it does not appear that
there were any among those to whom it was first
administered. [4. ] This occasioned great joy; each
one rejoiced for himself, as he in the parable, who
found the treasure hid in the field ; and they all re¬
joiced for the benefit hereby brought to their city,
and that it came without opposition ; which it would
scarcely have done, if Samaria had been within the
jurisdiction of the chief priests. Note, The bring¬
ing of the gospel to any place is just matter of joy,
of great joy, to that place. Hence the spreading of
the gospel in the world, is often prophesied of in the
Old Testament, as the diffusing of joy among the
nations ; Ps. 67. 4. Let the nations be glad, ana sing
for joy, 1 Thess. 1. 6. The gospel of Christ does
not make men melancholy, but fills them with joy,
if it be received as it should be ; for it is glad tidings
of great joy to all people, Luke 2. 10.
2. What there was in particular at this city of Sa¬
maria, that made, the success of the gospel there
more than ordinary wonderful.
(1.) That Simon Magus had been busy there, and
had gained a great interest among the people, and
yet they believed the things that Philip spake. To
unlearn that which is bad, proves many times a
harder task than to learn that which is good. These
Samaritans, though they were not idolaters as the
Gentiles, nor prejudiced against the gospel by tra¬
ditions received from their fathers, yet they had of
late been drawn to follow Simon a conjurer, (for so
Magus signifies,) who made a mighty noise among
them, and had strangely bewitched them.
We are here told,
[1.] How strong the delusion of Satan was, by
which they were brought into the interests of this
great deceiver ; he had been for some time, nay for
a long time, in this city, using sorceries ; perhaps he
came thither by the instigation of the Devil, soon
after our Saviour had been there, to undo what he
had been doing there ; for it was always Satan’s way
to crush a good work in its bud and infancy, 1 Cor.
11. 3. 1 Thess. 3. 5. Now,
First, Simon assumed to himself that which was
considerable; he gave out that himself was some
great one, and would have all people to believe so,
and to pay him respect accordingly ; and then, as to
every tiling else, they might do as they pleased ; he
had no design to reform their lives, or improve their
worship and devotion, only to make them believe
that he was, vie — some divine person. Justin
Martin says that he would be worshipped as, rr^Zror
9-icv — the chief god. He gave out himself to be the
Son of God, the Messiah, so some think ; or to be an
angel, or a prophet ; perhaps he was uncertain with¬
in himself what title of honour to pretend to ; but he
would be thought some great one. Pride, ambition,
and an affectation of grandeur, have always been the
cause of abundance of mischief, both to the world
and to the church.
Secondly, The people ascribed to him what he
pleased. 1. They all gave heed to him, from the
least to the greatest ; both young and old, both poor
and rich, both governors and governed ; to him they
had regard, [y. 10, 11.) and perhaps the more, be¬
cause the time fixed for the coming of the Messiah
was now expired ; which had raised a general ex¬
pectation of the appearing of some great one about
this time. Probably, he was a native of their coun¬
try, and therefore they embraced him the more
cheerfully, that by giving honour to him they might
reflect it upon themselves. 2. They said "of him.
This man is the great power of God ; the power of
God, that great power ; (so it might be read ;) that
power which made the world. See how ignorant
inconsiderate people mistake that which is done by
the power of Satan, as if it were done by the power
of God ! Thus, in the Gentile world, devils pass for
deities; and in the antichristian kingdom all the
world wonders after a beast, to whom the dragon
gives his power, and who opens his mouth in blas¬
phemy against God, Rev. 13. 2, 3. 3. They were
brought to it by his sorceries ; he bewitched the people
of Samaria, (y. 9.) bewitched them with sorceries, (v.
11.) that is, either, (1.) By his magic arts he be¬
witched the minds of the people, at least some of
them, who drew in others. Satan, by God’s per¬
mission, filled their hearts to follow Simon. O fool¬
ish Galatians, saith Paul, who hath bewitched you ?
Gal. 3. 1. These people are said to be bewitched
by Simon, because they were so strangely infatuated
to believe a lie. Or, (2.) By his magic arts he did
many signs and lying wonders , which seemed to be
miracles, but really were not so ; like those of the
magicians of Egypt, and those of the man of sin, 2
Thess. 2. 9. When they knew no better, they were
influenced by his sorceries ; but when they were ac¬
quainted with Philip’s real miracles, they saw plainly
that the one was real and the other a sham, and that
there was as much difference as between Aaron’s
rod and those of the magicians : What is the chaff to
the wheat? Jer. 23. 28.
Thus, notwithstanding the influence Simon Magus
had had upon them, and the loathness there gene¬
rally is in people to own themselves in an error, and
to retract it, yet, when they saw the difference be¬
tween Simon and Philip, they quitted Simon, gave
heed no longer to him, but to Philip : and thus you
see,
[2.] How strong the power of divine grace is, by
which they were brought to Christ, who is 'I' ruth
itself, and was, as I may say, the great Undeceiver.
By that grace working with the word, they that had
been led captive by Satan, were brought into obedi¬
ence to Christ. Where Satan, as a strong man
armed, kept possession of the palace, and thought
himself safe, Christ, as a stronger than he, dispos¬
sessed him, and divided the spoil ; led captivity cap¬
tive, and made those the trophies of his victory,
whom the Devil had triumphed over. Let us not
despair of the worst, when even those whom Simon
Magus had bewitched were brought to believe.
(2.) Here is another thing yet more wonderful,
that Simon Magus himself became a convert to the
faith of Christ, in shew and profession, for a time.
Is Saul also among the prophets? Yes, (y. 13.) Si¬
mon himself believed also; he was convinced that
Philip preached a tnie doctrine, because he saw it
confirmed by real miracles, which lie was the better
able to judge of, because he was conscious to him¬
self of the trick of his own pretended ones. [1.]
The present conviction went so far, that he was bap¬
tized, was admitted, as other believers were, into
the church, bv baptism ; and we have no reason to
think that Philip did amiss in baptizing him ; no, nor
81
THE ACTS, VIII.
in baptizing him quickly. Though he had been a |
very wicked man, a sorcerer, a pretender to divine
honours, yet, upon his solemn profession of repen¬
tance for his sin and faith in Jesus Christ, he was
baptized. For, as great wickedness before conver¬
sion keeps not true penitents from the benefit of
God’s grace, so neither should it keep professing
ones from church-fellowship. Prodigals, when they
return, must be joyfully welcomed home, though we
cannot be sure but that they will play the prodigal
again. Nay, though he was now but a hypocrite,
and really in the gall of bitterness and bond of ini¬
quity all this while, and would soon have been found
to be so if he had been tried a while, yet Philip bap¬
tized him ; for it is God’s prerogative to know the
heart : the church and its ministers must go by a
judgment of charity, as far as there is room for it.
It is a maxim in the law, Donee contrarium patet,
semper prdesumitur meliori parti — We must hope the
best as long as we can. And it is a maxim of the ,
discipline of the church, De secretis non judicat ec-
clesia — The secrets of the heart God only judges.
[2.] The present conviction lasted so long, that he
continued with Philip ; though afterward he aposta¬
tized from Christianity, yet not quickly. He courted
Philip’s acquaintance ; and now he that had given
out himself to be some great one, is content to sit at
the feet of a preacher oi the gospel. Even bad men,
very bad, may sometimes be in a good frame, very
good ; and they whose hearts still go after their co¬
vetousness, may possibly not only come before God
as his people come, but continue with them. [3.]
The present conviction was wrought and kept up
by the miracles ; he wondered to see himself so fat-
outdone in signs and miracles. Many wonder at the
proofs of divine truths, who never experience the
power of them.
14. Now when the apostles which were
at Jerusalem, heard that Samaria had re¬
ceived the word of God, they sent unto them
Peter and John. 1 5. Who, when they were
come down, prayed for them that they
might receive the Holy Ghost. 16. (For
as yet he was fallen upon none of them :
only they were baptized in the name of the
Lord Jesus :) 1 7. Then laid they their
hands on them, and they received the Holy
Ghost. 18. And when Simon saw that
through laying on of the apostles’ hands the
Holy Ghost was given, he offered them
money, 19. Saying, Give me also this
power, that on whomsoever T lay hands, he
may receive the Holy Ghost. 20. But Pe¬
ter said unto him, Thy money perish with
thee, because thou hast thought that the
gift of God may be purchased with money.
21. Thou hast neither part nor lot in this
matter : for thy heart is not right in the sight
of God. 22. Repent therefore of this thy
wickedness, and pray God, if perhaps the
thought of thine heart may be forgiven thee.
23. For I perceive that thou art in the gall
of bitterness, and in the bond of iniquity.
24. Then answered Simon, and said, Pray
ye to the Lord for me, that none of these
things which ye have spoken come upon
me. 25. And they, when they had testi
Vol. vi. — L
I tied and preached the word of the Lord, re¬
turned to Jerusalem, and preached the gos¬
pel in many villages of the Samaritans.
God had wonderfully owned Philip in his work as
an evangelist at Samaria, but he could do no more
than an evangelist; there were some peculiar powers
reserved to the apostles, for the keeping up of the
dignity of their office, and here we have an account
of what was done by two of them there — Peter and
John. The twelve kept together at Jerusalem, (v.
1.) and thither these good tidings were brought
them, that Samaria had received the word of God,
(v. 14.) that a great harvest of souls was gathered,
and was likely to be gathered in to Christ there.
The word of God was' not only preached to them,
but received by them ; they bid it welcome, admitted
the light of it, and submitted to the power of it.
When they heard it, they sent unto them Peter and
John. If Peter had been, as some say he was, the
prince of the apostles, he would have sent some ol
them, or, if he had seen cause, would have gone
himself of his own accord ; but he was so far from
that, that he submitted to an order of the house, and,
as a servant to the body, went whither they sent
him. Two apostles were sent, the two most emi¬
nent, to Samaria, 1. To encourage Philip, to assist
him, and strengthen his hands. Ministers in a higher
station, and that excel in gifts and graces, should
contrive how they may be helpful to those in a lower
sphere, and contribute to their comfort and useful¬
ness. 2. To carry on the good work that was begun
among the people, and, with those heavenly graces
that had enriched them, to confer upon them spi¬
ritual gifts. Now observe,
T. How they advanced and improved those of them
that were sincere; it is said, (v. 16.) The Holy
Ghost was as yet fallen upon none of them, in those
extraordinary powers which were conveyed by the
descent of the Spirit upon the day of pentecost ; they
were none of them endued with the gift of tongues,
which seems then to have been the most usual, im¬
mediate effect of the pouring out of the Spirit. See
ch. 10. 45, 46. This was both an eminent sign to
them which believed not, and of excellent service
to them that did. This, and other such gifts, they
had not, only they were baptized in the name of the
Lord Jesus, and so engaged to him and interested
in him, which was necessary to salvation, and in that
they had joy and satisfaction, (y. 8.) though they
could not speak with tongues. They that are in¬
deed given up to Christ, and have experienced the
sanctifving influences and operations of the Spirit of
grace, have great reason to be thankful, and no rea¬
son to complain, though they have not those gifts
that are for oniament, and would make them bright.
But it is intended that they should go on to the
perfection of the present dispensation, for the greater
honour of the gospel. We have reason to think that
Philip had received these gifts of the Holy Ghost
himself, but had not a power to confer them, the
apostles must come to do that ; and they did it not
upon all that were baptized, but upon some of them,
and it should seem, such as were designed for some
office in the church, or at least to be eminent active
members of it ; and upon some of them, one gift of
the Holy Ghost, and upon others, another. See 1
Cor. 12.' 4, 8.— 14. 26.
Now, in order to this,
1. The apostles prayed for them, v. 15. The
Spirit is given, not to ourselves only ; (Luke 11. 13.)
but to others also, in answer to prayer; I will put
my Spirit within you, (Ezek.^ 36. 27.) but I will for
this be inquired of, v. 37. We mav take encourage
ment from this example, in praying to God to grve
the renewing graces of the Holy Ghost to them v hose
82
TH fo ACTS, VIII.
spiritual welfare we are concerned for ; for cur chil¬
dren, for our friends, for our ministers ; we should
pray, and pray earnestly, that they may receive the
Holy Ghost ; for that includes all blessings.
2. They laid their hands on them, to signify that
their prayers were answered, and that the gift of
the Iioly Ghost was conferred upon them; for, upon
the use of this sign, they received the Holy Ghost ,
and sjiake with tongues. The laying on of hands
was anciently used in blessing, by those who blessed
with authority. Thus the apostles blessed these
new converts, ordained some to be ministers, and
confirmed others in their Christianity. We cannot
now, nor can any thus give the Holy Ghost by the
laying on of hands ; but this mat- intimate to us, that
those whom we pray for we should use our endea¬
vours with.
II. How they discovered and discarded him that
was a hypocrite among them, and that was Simon
Magus; for they knew how to separate between the
precious and the vile. Now observe here,
1. The wicked proposal that Simon made, by
which his hypocrisy was discovered ; ( v . 18, 19. )
When he saw that through laying on of the apostles'
hands, the Holy Ghost was given, (which should
have confirmed his faith in the doctrine of Christ,
and increased his veneration for the apostles,) it
gave him a notion of Christianity as no other than an
exalted piece of sorcery, in which he thought him¬
self capable of being equal to the apostles, and there¬
fore offered them money, saying, Give me also this
power. He does not desire them to lay their hands
on him, that he might receive the Holy Ghost him¬
self, (for he did not foresee that any thing was to be
got by that,) but that they would convey to him a
power to bestow the gift upon others. He was am¬
bitious to have the honour of an apostle, but not at
all solicitous to have the spirit and disposition of a
Christian. He was more desirous to gain honour to
himself than to do good to others. Now, in making
tl is motion, (1.) He put a great affront upon the
apostles, as if they were mercenary men, would do
any thing for money, and loved it as well as he did ;
whereas they had left what they had, for Christ, so
far were they from aiming to make it more ! (2. )
He put a great affront upon Christianity, as if the
miracles that were wrought for the proof of it, were
done by magic art, only of a different nature from
what he himself had practised formerly. (3. ) He
shewed that, like Balaam, he aimed at the rewards
of divination ; for he would not have bid money for
this power, if he had not hoped to get money by it.
(4. ) He shewed that he had a very high conceit of
himself, and that he had never his heart truly hum¬
bled. Such a wretch as he had been before his bap¬
tism should have asked, like the prodigal, to be made
as one of the hired servants. But as soon as he is
admitted into the family, no less a place will serve
him than to be one of the stewards of the household,
and to be intrusted with a power which Philip him¬
self had not, but the apostles only.
2. The just rejection of his proposal, and the cut¬
ting reproof Peter gave him for it, v. 20 — 23.
(1.) Peter shews him his crime; ( v . 20.) Thou
hast thought that the gif t of God may be purchased
with money ; and thus, [1.] He had overvalued the
wealth of this world, as if it were an equivalent for
any thing, and as if, because, as Solomon saith, it an¬
swers all things relating to the life that now is, it
would answer all things relating to the other life,
and would purchase the pardon of sin, the gift of the
Holy Ghost, and eternal life. [2.] He had under¬
valued the gift of the Holy Ghost, and put it upon a
level with the common gifts of nature and provi¬
dence. He thought the power of an apostle might
as well be had for a good fee as the advice of a phy¬
sician or a lawyer; which was the greatest despite
that could be done to the Spirit of grace. All the
buying and selling of pardons and indulgencies in the
church of Rome is the product of this same wicked
thought, that the gift of God may be purchased with
money, when the offer of divine grace so expressly
runs, without moiiey and without price.
(2.) He shews him his character, which is in¬
ferred from his crime. Fron everything that a
man says or does amiss, we caivmt infer that he is a
hypocrite in the profession he makes of religion ; but
this of Simon’s was such a fundamental error, as
could by no means consist with a state of grace ; his
bidding money (and that got by sorcery too) was an
incontestable evidence that he was yet under the
power of a worldly and carnal mind, and was yet
that natural man which receiveth not the things oj
the Spirit of God, neither can he know them. And
therefore Peter tells him plainly, [1.] That his
heart was not right in the sight of God, v. 21.
“Though thou professest to believe, and art bap¬
tized, yet thou art not sincere.” We are as our
hearts are ; if they be not right, we are wrong ; and
they are open in the sight of God, who knows them,
judges them, and judges of us by them. Our hearts
are that which they are in the sight of God, who
cannot be deceived ; and if they be not right in his
sight, whatever our pretensions be, our religion is
vain, and will stand us in no stead : our great con¬
cern is to approve ourselves to him in our integrity,
for otherwise we cheat ourselves into our own ruin.
Some refer this particularly to the proposal he
made ; what he asked is denied him, because his
heart is not right in the sight of God in asking it ; he
does not aim at the glory of God or the honour of
Christ in it, but to make a hand of it for himself;
he asks, and has not, because-he asks amiss, that he
may consume it upon his lusts, and be still thought
some great one. [2.] That he is in the gall of bit¬
terness, and in the bond of iniquity ; I perceive that
thou art so, v. 23. This is plain dealing, and plain
dealing is best when we are dealing about souls and
eternity. Simon had got a great name among the
people, and of late 'a good name too among food’s
people, and yet Peter here gives him a black cha¬
racter. Note, It is possible for a man to continue
under the power of sin, and yet to put on a form of
godliness. I perceive it, saith Peter. It was not so
much by the Spirit of discerning, with which Peter
was endued, that he perceived this, as by Simon’s
discovery of it in the proposal he made. Note,
The disi^iises of hypocrites many times are soon
seen through ; the nature of the wolf shews itself
notwithstanding the cover of the sheep’s clothing.
Now the character here given of Simon is really the
character of all wicked people. First, They are in
the gall of bitterness ; odious to God, as that which
is bitter as gall is to us. Sin is an abominable thing
which the Lord hates, and sinners are by it made
abominable to him ; they are vicious in their own
nature ; indwelling sin is a root of bitterness, that
bears gall and wormwood, Deut. 29. 18. The
faculties are corrupted, and the mind imbittered
against all good, Heb. 12. 15. It speaks likewise
the pernicious consequences of sin ; the end is bitter
as wormwood. Secondly, They are in the bond
iniquity ; bound over to the judgment of God by the
guilt of sin, and bound under the dominion of Satan
by the power of sin ; led captive by him at his will,
and it is a sore bondage, like that in Egypt, making
the life bitter.
(3.) He reads him his doom in two things:
[1.] He shall sink with his worldly wealth which
he overvalued ; Thy money perish with thee. First,
Hereby Peter rejects his offer with the utmost dis¬
dain and indignation ; “ Dost thou think thou canst
bribe us to betray our trust, and to put the power
we are intrusted with, into such unworthy hands ?
THE ACTS, VIII.
83
•Away with thee and thy money too ; we will have |
nothing to do with either. Get thee behind me , ■
Satan.” When we are tempted with money to do j
an evil tiling, we should see what a perishing thing J
money is, and scorn to be biassed with it. It is the j
character of the upright man, that he shakes his \
hands from holding, from touching of bribes, Isa. !
33. 15.' Secondly, He warns him of his danger of j
utter destruction if he continued in this mind ; “ Thy jj
money will perish, and thou wilt lose it, and all that [
thou canst purchase with it. As meats for the belly, j
and the belly for meats, (1 Cor. 6. 13.) so goods for'
money, and money for goods, but God shall destroy ! ■
both it and them, they. perish in the using ; but that
is not the worst of it, thou \ wilt perish with it., and it
•with thee ; and it will lie an aggravation of thy ruin,
and a heavy load upon thy perishing soul, that thou
hadst money, which might have been made to turn
to a good account, (Luke 16. 9.) which might have
been laid at the apostles* feet, as a charity, and
would have been accepted, but was thrust into their
hands as a bribe, and was rejected. Son, remember
this”
[2.] He shall come short of the spiritual blessings
which he undervalued ; ( y . 21.) “ Thou hast neither j
part nor lot in this matter ; thou hast nothing to do
with the gifts of the Holy -Ghost, thou dost not un¬
derstand them, thou art excluded from them, hast
put a bar in thine own door, thou canst not receive
the Holy Ghost thyself, nor power to confer the
Holy Ghost upon others, for thy heart is not right in
the sight of God, if thou thinkest that Christianity is
a trade to live by in this world, and therefore thou
hast no part nor lot in the eternal life in the other
world which the gospel offers.” Note, First, There
are many win) profess the Christian religion, and yet
have no part nor lot in the matter ; no part in Christ,
(John 13. 8.) no lot in the heavenly Canaan. Se¬
condly, They are those whose hearts are not right
in the sight of God, are not "animated by a right
spirit, nor guided by a right rule, nor directed to the
right end.
(4.) He gives him good counsel, notwithstanding,
n. 22. Though he was angry with him, yet he did
not abandon him ; and though he would have him
see his case to be very bad, yet he would not have
him think it desperate; yet now there is hope in
Israel. Observe,
[1.] What it is that he advises him to; he must
do his first works ; First, He must repent ; must see
his error, and retract it ; must change his mind and
way ; must be humbled and ashamed for what he has
done ; his repentance must be particular ; “ Repent
of tills, own thyself guilty in this, and be sorry for
it.” He must lay load upon himself for it, must not
extenuate it, by calling it a mistake, or misguided
zeal, but must aggravate it, by calling it wickedness,
his wickedness, the fruit of his own corruption.
Those that have said and done amiss, must, as far.
as they can, unsay it and undo it again by repent¬
ance. Secondly, He must pray to God, must pray
that God would give him repentance, and pardon
upon repentance. Penitents must pray, which im¬
plies a desire toward God, and a confidence in
Christ. Simon Magus, great a man as he thinks
himself, shall not be courted into the apostles’ com¬
munion, (how much soever some would think it a
reputation to them,) upon any other terms than
those upon which other sinners are admitted — re¬
pentance and prayer.
[2.] What encouragement he gives him to do
this ; if perhaps the thought of thy heart, this wicked
thought of thine, may be forgiven thee. Note, First,
There may be a great deal of wickedness in the
thought of the heart, its false notions, and corrupt
affections, and wicked projects, which must be re¬
pented of, or we are undone. Secondly, The
thought of the heart, though ever so wicked, shall
be forgiven, upon our repentance, an*d not laid to our
charge. When Peter here puts a perhaps upon it,
the doubt is of the sincerity of his repentance, net
of his pardon, if his repentance be sincere. If in¬
deed the thought of thy heart may be forgiven, so it
may be read. Or it intimates, that the greatness
of his sin might justly make the pardon doubtful,
I though the promise of the gospel had put tlie mat¬
ter out of doubt, in case he did truly repent ; like
that, (Lam. 3. 29. ) If so be there may be hope.
[3.1 Simon’s request to them to pray for him, v.
■ 24. He was startled and put into contusion bv that
which Peter said, finding that resented thus, which
he thought would have been embraced with both
arms ; and he cries out, Pray ye to the Lord for me,
that none of the things which ye have spoken come
upon me. Here was, First, Something well ; that
he was affected with the reproof given him, and ter¬
rified by the character given of him, enough to make
the stoutest- heart to tremble ; and that being so, he
begged the prayers of the apostles for him, wishing
to have an interest in them, who, he believed, had
a good interest in Heaven. Secondly, Something
wanting; he begged of them to pray for him, but
did not pray for himself, as he ought to have done ;
and, in desiring them to pray for him, his concern is
more that the judgments he had made himself liable
to might be prevented, than that his corruptions
might be mortified, and his heart by divine grace,
be made right in the sight of God: like Phaiaoh,
who would have Moses entreat the Lord for him,
that he would take away this death only, not that he
would take away this sin, this hardness of heart,
Exod. 8. 8. — 10. 17. Some think that Peter had
denounced some particular judgments against him,
as against Ananias and Sapphira, which, upon this
submission of his, at the apostle’s intercession, were
prevented : or, from what is related, he might infer,
that some token of God’s wrath would fall upon
him, which he thus dreaded and deprecated.
Lastly, Here is the return of the apostles to Jeru¬
salem, when they had finished the business they
came about ; for as yet they were not to disperse :
but though they came hither to do that work which
was peculiar to them as apostles, yet, opportunity
offering itself, they applied themselves to that which
was common to all gospel-ministers. 1. There in
the city of Samaria they were preachers, they testi¬
fied the word of the Lord, solemnly attested the
truth of the gospel, and confirmed what the other
ministers preached : they did not pretend to bring
them any thing new, though they were apostles,
but bore their testimony to the word of the Lord as
they had received it. 2. In their road home they
were itinerant preachers ; as they passed through
many villages of the Samaritans they preached the
gospel. Though the congregations there were no¬
thing so considerable as in the cities, either for num¬
ber or figure, yet their souls were as precious, and
the apostles did not think it below them to preach,
the gospel to them. God has a regard to the in¬
habitants of his villages in Israel, (Judg. 5. 11.) and
so should we.
26. And the angel of the Lord spake unto
Philip, saying, Arise and go toward the
south, unto the way that goeth down from
Jerusalem unto Gaza, which is desert. 27.
And he arose and went : and behold, a man
of Ethiopia, an eunuch of great authority
under Candace, queen of the Ethiopians,
who had the charge of all her treasure, and
had come to Jerusalem for to worship, 28.
Was returning, and sitting in his chariot,
84
THE ACTS, VIII.
read Esaias the prophet. 29. Then the
Spirit said unto Philip, Go near, and join
thyself to this chariot. 30. And Philip ran
thither to him, and heard him read the pro¬
phet Esaias, and said, Understandest thou
what thou readest ? 31. And he said, How
can I, except some man should guide me ?
And he desired Philip that he would come
up and sit with him. 32. The place of the
scripture which he read, was this, He was
led as a sheep to the slaughter, and like a
lamb dumb before his shearer, so opened
he not his mouth : 33. In his humiliation
his judgment was taken away: and who
shall declare his generation ? For his life
is taken from the earth. 34. And the
eunuch answered Philip, and said, 1 pray
thee, of whom speaketh the prophet this ?
Of himself, or of some other man ? 35.
Then Philip opened his mouth, and began
at the same scripture, and preached unto
him Jesus. 36. And as they went on their
way, they came unto a certain water : and
the eunuch said, See, here is water ; what
doth hinder me to be baptized ? 37. And
Philip said, If thou believest with all thine
heart, thou mayest. And he answered and
said, I believe that Jesus Christ is the Son
of God. 38. And he commanded the cha¬
riot to stand still : and they went down both
into the water, both Philip and the eunuch ;
and he baptized him. 39. And when they
were come up out of the water, the Spirit
)f the Lord caught away Philip, that the
eunuch saw him no more : and he went on
his way rejoicing. 40. But Philip was
found at Azotus : and passing through, he
preached in all the cities till he came to
Caesarea.
We have here the story of the conversion of an
Ethiopian eunuch to the faith of Christ ; by whom,
we have reason to think, the knowledge of Christ
was sent into that country where he lived, and that
scripture fulfilled, Ethiopia shall soon stretch out her
hands, one of the first of the nations, unto God, Ps.
68. 31.
I. Philip the evangelist is directed into the road
where he would meet with this Ethiopian, v. 26.
When the churches in Samaria were settled, and
had ministers appointed them, the apostles went
back to Jerusalem ; but Philip stays, expecting to
be employed in breaking up fresh ground in the
country. And here we have,
1. Direction given him by an angel, (probably, in
a dream, or vision of the night,) what course to
steer: Arise and go toward the south. Though an¬
gels were not employed to preach the gospel, they
were often employed in carrying messages to minis¬
ters for advice and encouragement, as ch. 5. 19. We
cannot now expect such guides in our way ; but
doubtless there is a special providence of God con¬
versant about the removes and settlements of minis¬
ters, and one way or other he will direct those who
sincerely desire to follow him, into that way in which
be will own them ; he will guide them with his eye.
He must go southward , to the way that leads from
Jerusalem to Gaza, through the desert or wilderness
of Judah. Philip would never have thought of going
thither, into a desert, into a common road through
the desert ; small probability of finding work there!
Yet thither he is sent, according to our Saviour’s pa¬
rable, foretelling the call of the Gentiles, G’o ye into
the high-ways, and the hedges. Matt. 22. 9. Some¬
times God opens a door of opportunity to his minis¬
ters in places very unlikely.
2. His obedience to this direction; (v. 27.) He
arose and went; without objecting, or so much as
asking, “ What business have 1 there ?” Or, “What
likelihood is there of doing good there ?” He went
out, not knowing whither he went, or whom he was
to meet.
II. An account is given of this eunuch, (v. 27.)
who, and what, he was, on whom this distinguishing
favour was bestowed.
1. He was a foreigner, a man of Ethiopia ; there
were two Ethiopias, one in Arabia, but that lay east
from Canaan ; it should seem, this was of Ethiopia
in Africa, which lay south, beyond Egypt, a great
way off from Jerusalem ; for in Christ, they that
were afar off were made nigh, according to the pro¬
mise, that the ends of the earth should see the great
salvation. The Ethiopians were looked upon as the
meanest and most despicable of the nations, black-
moors, as if nature had stigmatized them ; yet the
gospel is sent to them, and divine grace looks upon
them, though they are black, though the sun has
looked upon them.
2. He was a person of quality, a great man in his
own country, an eunuch ; not in body, but in office ;
lord chamberlain or steward of. the household ; and,
either by the dignity of his place or by his personal
character, which commanded respect, he was of
great authority, and bore a mighty sway under C'an-
clace queen of the Ethiopians, who probabl y was suc¬
cessor to the queen" of Sheba, who is called the
queen of the south ; that country being governed by
queens, to whom Candace was a common name, as
Pharaoh to the kings of Egypt ; he had the charge
of all her treasure ; so great a trust did she repose
in him ! Not many mighty, riot many noble, are
called ; but some are.
3. He was a proselyte to the Jewish religion, for
he came to Jerusalem for to worship. Some think
that he was a proselyte of righteousness, who was
circumcised, and kept the feasts ; others, that he
was only a proselyte of the gate, a Gentile, but who
had renounced idolatry, and worshipped the God of
Israel occasionally in the court of the Gentiles : but,
if so, then Peter was not the first that preached the
gospel to the Gentiles, as he says he was. Some
think that there were remains of the knowledge of
the true God in this country, ever since the queen of
Sheba’s time ; and probably the ancestor of this eu¬
nuch was one of her attendants, who transmitted to
his posterity what he learned at Jerusalem.
III. Philip and the eunuch are In-ought together
into a close conversation ; and now Philip shall know
the meaning of his being sent into a desert, for there
he meets with a chariot, that shall serve for a syna¬
gogue, and one man, the conversion of whom shall
be in effect, for aught lie knows, the conversion of a
whole nation.
1. Philip is ordered to fall into company with this
traveller that is going home from Jerusalem toward
Gaza, thinking he has done all the business of his
journey, when the great business which the over¬
ruling providence of God designed in it, was yet un-
| done. He had been at Jerusalem, where the 'apos¬
tles were preaching the Christian faith, and multi¬
tudes professing it, and yet there he had taken no
notice of it, and made no inquiries after it ; nay, it
should seem, had slighted it, and turned his hack
THE ACTS, VIII.
85
upon it ; yet the grace of God pursues him, over¬
takes him in the desert, and there overcomes him.
Thus God is often found of those that sought him
not, I-sa. 65. 1. Philip has this order, not by an an¬
gel, as before, but by the Sjiifit whispering it in his
ear, (v. 29.) “ Go near, and join thyself to this cha¬
riot ; go so near as that the gentleman may take no¬
tice of thee. ” We should study to do good to those
we light in company with upon the road : thus the
lijis of the righteous may feed many. We should
not be so shy of all strangers as some affect to be.
Those we know nothing else, we know this of, that
they have souls.
2. He finds him reading in his Bible, as he sat in
his chariot ; (v. 28. ) He ran to him, and heard him
read ; lie read out, for the benefit of those that were
with him, v. 30. He not only relieved the tedious¬
ness of the journey, but redeemed time by reading,
not philosophy, history, or politics, much less a ro¬
mance, or a play, but the scriptures, the book of
Esaias ; that book Christ read in, (Luke 4. 17.) and
the eunuch here, which should recommend it parti¬
cularly to our reading. Perhaps the eunuch was now
reading over again those portions of scripture which
he had heard read and expounded at Jerusalem, that
he might recollect what he had heard. Note, ( 1 .) It
is the duty of every one of us to converse much with
the holy scriptures. (2.) Persons of quality should
abound more than others in the exercises of piety,
because their example will influence many, and they
have their time more at command. (3.) It is wis¬
dom for men of business to redeem time for holy du¬
ties ; time is precious, and it is the best husbandry
in the world to gather u/i the fragments of time, that
none be lost ; to fill up every minute with something [
that will turn to a good account. (4.) When we are
returning from public worship, we should use means
in private for the keeping up of the good affections
there kindled, and the preserving of the good im¬
pressions there made, 1 Chron. 29. 18. (5.) Those
that are diligent in searching the scriptures, are in a
fair way to improve in knowledge ; for to him that
hath shall be given.
3. He puts a fair question to him ; Understanclest
thou what thou readest? Not by way of reproach,
but with design to offer him his service. Note,
What we read and hear of the word of God, it highly
concerns us to understand, especially what we read
and hear concerning Christ ; and therefore we
should often ask ourselves, whether we understand
it or no ? Have ye understood all these things ?
Matt. 13. 51. And have ye understood them
aright ? We cannot profit by the scriptures unless
we do in some measure understand them, 1 Cor. 14.
16, 17. And, blessed be God, what is necessary to
salvation, is easy to be understood.
4. He, in a sense of his need of assistance, desires
Philip’s company; (u. 31.) “ How can I under¬
stand, said he, excefit some one guide me? There¬
fore pray come up, and sit with me.” (1.) He
speaks as one that had very low thoughts of himself
and his own capacity and attainments. He was so
far from taking it as an affront, to be asked, whether
he understood what he read, though Philip was a
stranger, on foot, and probably looked mean, (which
many a less man would have done, and have called
him an impertinent fellow, and bid him go about his
business, what was it to him ?) that he takes the
question kindly ; makes a very modest reply, How
can I? We have reason to think he was an intelli¬
gent man, and as well acquainted with the meaning
of scripture as most were, and yet he modestly con¬
fesses his weakness. Note, Those that would learn,
must see their need to be taught. The prophet must
first own that he knows not what these are, and then
the angel Will tell him, Zech. 4. 13. (2.) He speaks
as one very desirous to be taught, to have some one
to guide him. Observe, He read the scripture,
though there were many things in it which he did
not understand ; though there are many things in
the scriptures, which are dark and hard to be under¬
stood, nay, which are often misunderstood, yet we
must not therefore throw them by, but study them
for the sake of those things that are easy, which is
the likeliest way to come by degrees to 'the under¬
standing of those things that are difficult ; for know¬
ledge and grace grow gradually. (3.) He invited
Philip to come up and sit with him ; not as Jehu
took Jonadab into his chariot, to come see his zeal for
the Lord of hosts, (2 Kings 10. 16.) but rather,
“Come, see my ignorance, and instruct me.” He
will gladly do Philip the honour to take him into the
coach with him, if Philip will do him the favour to
expound a portion of scripture to him. Note, In or¬
der to our right understanding of the scripture, it is
requisite we should have some one to guide us ;
some good books, and some good men, but above all,
the Spirit of grace, to lead us into all truth.
IV. The portion of scripture which the eunuch
recited, with some hints of Philip’s discourse upon
it. 'Phe preachers of the gospel had a very' good
handle to take hold of those by, who were conver¬
sant with the scriptures of the Old Testament, and
received them, especially when they found them ac¬
tually engaged in the study of them, as the eunuch
was here.
1. The chapter he was reading, was, the fifty-
third of Isaiah, two verses of which are here quoted,
(v. 32, 33.) part of the seventh and eighth verses ;
they are set down according to the Septuagint ver¬
sion, which in some things differs from the original
Hebrew. Grotius thinks the eunuch read it in the
Hebrew, but Luke takes the Septuagint translation,
as readier to the language in which he wrote ; and
he supposes that the eunuch had learned from the
many Jews that were in Ethiopia, both their reli¬
gion and language. But, considering that the Sep¬
tuagint version was made in Egypt, which was the
next country' adjoining to Ethiopia, and lay betwixt
them and Jerusalem, I rather think that translation
was most familiar to him. It appears by Isa. 20. 4.
that there was much communication between those
two nations — Egypt and Ethiopia. The greatest
variation from the Hebrew, is, that what in the ori¬
ginal is, He was taken from prison and from judg¬
ment, (hurried with the utmost violence and preci¬
pitation from one judgment-seat to another ; or
From force and from judgment he was taken away ;
that is, It was from the fury of the people, and their
continual clamours, and the judgment of Pilate
thereupon, that he was taken away,) is here read.
In his humiliation his judgment was taken away.
He appeared so mean and despicable in their eyes,
that they denied him common justice, and, against
all the rules of equity', which every man is entitled
to the benefit of, they' declared him innocent, and
yet condemned him to die ; nothing criminal can be
proved upon him, but he is down, and down with
him. Thus in his humiliation his judgment was
taken away ; so, the sense is much the same with
that of the Hebrew.
So that these verses foretold concerning the Mes¬
siah,
(1.) That he should die; should be led to the
slaughter, as sheep that were offered in sacrifice ;
that his life should be taken from among men, taken
from the earth. With what little reason then was
! the death of Christ a stumbling-block to the unbe-
[ lieving Jews, when it was so plainly foretold by’ their
own prophets, and was so necessary to the accom-
I plishment of his undertaking ! Then is the offence
of the cross ceased.
(2.) That he should die wrongfullv ; should die by
violence, should be hurried out of his life, and his
36
THE ACTS, VIII.
judgment shall be taken away ; no justice done
him ; for he must be cut off, but not for himself.
(3.) That lie should die patiently ; like a lamb
dumb before the shearer, nay, and before the butcher
too, so he opened not his mouth ; never was such an
example ol patience as our Lord Jesus was in his
sufferings ; when he was accused, when he was
abused, he was silent, reviled not again, threatened
not.
(4.) That yet he should live for ever, to ages
which cannot be numbered ; for so I understand
those words, Who shall declare his generation? The
Hebrew word properly signifies, the duration of one
life, Eccl. 1. 4. Now who can conceive or express
how long he shall continue, notwithstanding this ;
for his life is only taken from the earth ? in heaven
he shall live to endless and innumerable ages, as it
follows in Isa. 53. 10. He shall prolong his days.
2. The eunuch’s question upon this, is, Of whom
speaketh the prophet this? v. 34. He does not desire
Philip to give some critical remarks upon the words
and phrases, and the idioms of the language, but to
acquaint him with the general scope and design of
the prophecy, to furnish him with a key, in the use
of which he might, by comparing one thing with
another, be let into the meaning of the particular
passages. Prophecies had usually in them something
of obscurity, till they were explained by the accom¬
plishment of them, as this now was. It is a material
question he asks, and a very sensible one ; “ Does
the prophet speak this of himself, in expectation of
being used, being ?m'$used, as the other prophets
were; or does he speak it of some other man, in his
own age, or in some age to come ?” Though the
modern Jews will not allow it to be spoken of the
Messiah, yet their ancient doctors did so interpret
it ; and perhaps the eunuch knew it, and did partly
understand it so himself, only he proposed this ques¬
tion, to draw on discourse with Philip ; for the way
to improve in learning, is, to consult the learned ; as
they must inquire the law at the mouth of the priests,
(Mai. 2. 7.) so they must inquire the gospel, especi¬
ally that part of the treasure which is hid in the
field of the Old Testament, at the mouth of the mi¬
nisters of Christ. The way to receive good instruc¬
tions, is, to ask good questions.
3. Philip takes this fair occasion given him, to
open to him the great mystery of the gospel con¬
cerning Jesus Christ and him crucified. He began
at this scripture, took that for his text, (as Christ
did another passage of the same prophecy, Luke 4.
21.) and preached unto him Jesus, v. 35. That is
all the account given us of Philip’s sermon, because
it was the same in effect with Peter’s sermons,
which we have had before. The business of gospel-
ministers is to preach Jesus, and that is the preach¬
ing that is likely to do good. It is probable that
Philip had now occasion for his gift of tongues, that
he might preach Christ to this Ethiopian in the lan¬
guage of his own country. And here we have an
instance of speaking of the things of God, and speak¬
ing of them to good purpose, not only as we sit in the
house, but as we walk by the way, according to that
rule, Dent. 6. 7.
V. The eunuch is baptized in the name of Christ,
v. 36 — 38. It is probable that the eunuch had heard
at Jerusalem of the doctrine of Christ, so that it was
not altogether new to him. But, if he had, what
could that do toward this speedy conquest that was
made of his heart for Christ ? It was a powerful
working of the Spirit with and by Philip’s preaching
that gained the point. Now here we have,
1. The modest proposal which the eunuch made
of himself to baptism ; (v. 36. ) As then went on their
way, discoursing of Christ, the eunuch asking more
questions, and Philip answering them to his satis-
‘action, they came unto a certain water, a well,
river, or pond, the sight of which made the eunuch
think of being baptized. Thus God, by hints of
providence which seem casual, sometimes puts his
people in mind of their duty, which otherwise per¬
haps they would not have thought of. The eunuch
knew not how little a while Philip might be with
him, nor where he might afterwards inquire for him ;
he could not expect his travelling with him to his
next stage, and therefore if Philip think fit, lie will
take the present convenience which offers itself, of
being baptized ; “ See, here is water, which perhaps
we may not meet with a great while again ; what
doth hinder me to be baptized? Canst thou shew
any cause why I should not be admitted a disciple
and follower of Christ by baptism ?” Observe, (1.)
He does not demand baptism, does not say, “ Here
is water, and here I am resolved I will be baptized;”
for if Philip have any thing to offer to the contrary,
he is willing to wave it for the present. If he think
him not fit to be baptized, or if there be any thing
in the institution of the ordinance, which will not
admit such* a speedy administration of it, he will
not insist upon it. The most forward zeal must
submit to order and rule. But, (2.) He does desire
it, and unless Philip can shew cause why not, he de¬
sires it now, and is not willing to defer it. Note, In
the solemn dedicating and devoting of ourselves to
God, it is good to make haste, and not to delay ; for
the present time is the best time, Ps. 119. 60. They
who have received the thing signified by baptism,
should not put off receiving the sign. The eunuch
feared lest the good affections now working in him
should cool and abate, and therefore was willing
immediately to bind his soul with the baptismal
bonds unto the Lord, that he .might bring the mat¬
ter to an issue.
2. The fair declaration which Philip made him of
the terms upon which he might have the privilege
of baptism ; (y. 37.) If thou believest with all thine
heart, thou mayest ; that is, “If thou believest this
doctrine which I have preached to thee concerning
Jesus, if thou receivest the record God has given
concerning him, and set to thy seal that it is true.”
He must believe with all his heart, for with the
heart man believeth, not with the head only, by an as¬
sent to gospel-truths, in the understanding ; but with
the heart, by a consent of the will to gospel-terms.
“ If thou do indeed believe with all thy heart, thou
art by that united to Christ, and if thou give proofs
and evidences that thou dost so, thou mayest by
baptism be joined to the church.”
3. The confession of faith which the eunuch made
in order to his being baptized ; it is very short, but
it is comprehensive and much to the purpose, and
what was sufficient ; I believe that Jesus Christ is
the Son of God. He was before a worshipper of the
true God, so that all he had to do now, was, to re¬
ceive Christ Jesus the Lord. (1.) He believes that
Jesus is the Christ, the true Messiah promised, the
Anointed One. (2.) That Christ is Jesus — a Sa¬
viour, the only Saviour of his people from their sins.
And, (3.) That this Jesus Christ is the Son of God,
that he has a divine nature, as the Son is of the same
nature with the Father ; and that, being the Son of
God, he is the Heir of all things. This is the prin¬
cipal, peculiar doctrine of Christianity, and whoso¬
ever believe this with all their heart, and confess it,
they and their seed are to be baptized.
4. The baptizing of him hereupon. The eunuch
ordered his coachman to stop, commanding the cha¬
riot to stand still ; it was the best baiting place he
ever met with in any of his journeys ; they went
down both into the water, for they had no conveni¬
ent vessels with them, being upon a journey, where¬
with to take up water, and must therefore go down
into it ; not that they stript off tneir clothes, ana
went naked into the water, but, going barefoot, ac-
THE ACTS, IX.
87
rording to the custom, they went perhaps up to the
ancles or mid-leg into the water, and Philip sprin¬
kled water upon him, according to the prophecy
which this eunuch had probably but just now read,
for it was but a few verses before those which Philip
found him upon, and was very apposite to his case ;
(Isa. 52. 15.) So shall he sprinkle many nations,
kings and great men shall shut their mouths at him,
shall submit to him, and acquiesce in him, for that
which had not before been told them shall they see,
and that which they had not heard shall they con¬
sider. Observe, Though Philip had very lately
been deceived in Simon Magus, and had admitted
him to baptism, though he afterward appeared to
be no true convert, yet he did not therefore scruple
to baptize the eunuch upon his profession of faith
immediately, without putting him upon a longer
trial than usual. If some hypocrites crowd into the
church, that afterward prove a grief and scandal to
us, yet we must not therefore make the door of ad¬
mission any straiter than Christ has made it ; they
shall answer for their apostacy, and not we.
VI. Philip and the eunuch are parted presently ;
and this is as surprising as the other parts of the
story. One would have expected that the eunuch
should either have stayed with Philip, or have taken
him along with him into his own country, and, there
being so many ministers in those parts, he might be
spared, and it would be worth while : but God or¬
dered otherwise ; as soon as they were come u/i out
of the water, before the eunuch went into his chariot
again, the Spirit of the Lord caught away Philip,
( v . 39. ) and did not give him time to make an ex¬
hortation to the eunuch, as usual after baptism,
which it is probable the one intended, and the other
expected ; but his sudden departure was sufficient
to make up the want of that exhortation, for it seems
to have been miraculous, and that he was caught
up in the air in the eunuch’s sight, and so carried
out of his sight ; and the working of this miracle
upon Philip, was a confirmation of his doctrine, as
much as the working of a miracle by him would have
been. He was caught away, and the eunuch saw
him no more, but, having lost his minister, returned
to the use of his Bible again. Now here we are
told,
1. How the eunuch was disposed ; he went on his
way rejoicing ; he pursued his journey, business
called him home, and he must hasten to it ; for it
was no way inconsistent with his Christianity, which
places no sanctity or perfection in men’s being her¬
mits or recluses, but is a religion which men may
and ought to carry about with them into the affairs
of this life. But he went cn, rejoicing ; so far was
he from reflecting upon this sudden resolution and
change, or advancement rather in his religion, with
any regret, that his second thoughts confirmed him
abundantlv in it, and he went on, rejoicing with joy
unspeakable and full of glory ; he was never better
pleased in all his life. (1.) He rejoiced that he him¬
self was joined to Christ, and had an interest in
him. And, (2.) That he had these good tidings
to bring to his countrymen, and a prospect of bring¬
ing them also, bv virtue of his interest among them,
into fellowship with Christ ; for he returned, not
only a Christian, but a minister. Some copies read
this verse thus : And when they were come up out
of the water, the Idoly Spirit fell upon the eunuch,
(without the ceremony of the apostle’s imposition of
hands,) but the angel of the Lord caught away
Philip.
2. How Philip was disposed of ; (z». 40.) He was
found at Azotus or Ashdocl, formerly a city of the
Philistines ; there the angel or Spirit of the Lord
dropped him, which was above thirty miles from
Gaza, whither the eunuch wTas going, and where
Dr. Lightfoot thinks he took ship, and went by sea
into his own country. But Philip, wherever he was,
would not be idle ; jiassing through, he preached in
all the cities till he came to Caesarea, and there he
settled, and, lor aught that appears, had his princi¬
pal residence ever after ; for at Caesarea we find him
in a house of his own, ch. 21. 8. He that had been
faithful in working for Christ as an itinerant, at
length gains a settlement.
CHAP. IX.
In this chapter, we have, I. T'he famous story of St. Paul’s
conversion from being an outrageous persecutor of the
gospel of Christ, to be an illustrious professor and preacher
of it. 1. How he was first awakened and wrought upon bv
an appearance of Christ himself to him as he was goin®’
upon an errand of persecution to Damascus : and what a
condition he was in while lie lay under the power of those
convictions and terrors, v. 1 . . 9. 2. How he was baptized
by Ananias, by immediate-direction from heaven, v. 10. . 19.
3. How he immediately commenced doctor, and preached
the faith of Christ, and proved what he preached, v. 20 . . 22.
4. How he was persecuted, and narrowly escaped with his
life, v. 23 . . 25. 5. How he was admitted among the bre¬
thren at Jerusalem : how he preached, and was persecuted
there, v. 26 . . 30. 6. The rest and quietness which the
churches enjoyed for some time after this, v. 31. II. The
cure wfought by Peter on /Eneas, who had long been laid
up of a palsy, v. 32 . . 35. III. The raising of Tabitha from
death to life, at the prayer of Peter, v. 36 . . 44.
1. A ND Saul, yet breathing out threat-
LaL enings and slaughter against the
disciples of the Lord, went unto the High-
Priest, 2. And desired of him letters to Da¬
mascus to the synagogues, that if he found
any of this way, whether they were men or
women, he might bring them bound unto
Jerusalem. 3. And as he journeyed, he
came near Damascus : and suddenly there
shined round about him a light from hea¬
ven : 4. And he fell to the earth, and heard
a voice saying unto him, Saul, Saul, why
persecutest thou me ? 5. And he said, Who
art thou, Lord ? And the Lord said, I am
Jesus whom thou persecutest : It is hard
for thee to kick against the pricks. 6. And
he, trembling and astonished, said, Lord,
what wilt thou have me to do ? And the
Lord said unto him, Arise, and go into the
city, and it shall be told thee what thou
must do. 7. And the men which journeyed
with him stood speechless, hearing a voice,
but seeing no man. 8. And Saul arose
from the earth ; and when his eyes were
opened, he saw no man : but they led him
by the hand, and brought him into Damas¬
cus. 9. And he was three days without
sight, and neither did eat nor drink.
We found mention made of Saul twice or thrice
in the story of Stephen, for the sacred penman even
longed to come to his story ; and now we are come
to it, not quite taking leave of Peter ; but from
henceforward being mostly taken up with Paul the
apostle of the Gentiles, as Peter was of the circum¬
cision. His name in Hebrew, was, Saul — desired,
though as remarkably little in stature as his name¬
sake king Saul was tall and stately ; one of the an¬
cients calls him, Homo tricubitalis — but four foot
and a half in height ; his Roman name which he
went by among the citizens of Rome, was, Paul —
little. He was born in Tarsus, a city of Cilicia, a
free city of the Romans, and himself a freeman of
83
THE ACTS, IX.
that city. His father and mother were both native
Jews, therefore he calls himself a Hebrew of the
Hebrews; he was of the tribe of Benjamin, which
adhered to Judah. His education was in the schools
of Tarsus first, which was a little Athens for learn¬
ing ; there he acquainted himself with the philoso¬
phy and poetry ot the Greeks. Thence he was sent
to the university at Jerusalem, to study divinity and
the Jewish law ; his tutor was Gamaliel an eminent
Pharisee ; he had extraordinary natural parts, and
improved mightily in learning ; he had likewise a
handicraft trade, was bred to tent-making ; which
was common with those among the Jews that were
bred scholars, (as Dr. Lightfoot saith,) for the earn¬
ing of their maintenance, and the avoiding of idle¬
ness.
This is the young man on whom the grace of God
wrought this mighty change here recorded, about a
year after the ascension of Christ, or little more. !
We are here told,
I. How bad he was, how very bad, before his con¬
version ; just before he was an inveterate enemy to
Christianity, did his utmost to root it out, by perse¬
cuting all that embraced it. In other respects he
was well enough, as touching the righteousness which
is of the law, blameless, a man of no ill morals, but
a blasphemer of Christ, a persecutor of Christians,
and injurious to both, 1 Tim. 1. 13. And so ill in¬
formed was his conscience, that he thought he ought
to do what he did against the name of Christ, ( ch .
26. 9.) and that he did God service in it, as was
foretold, John 16. 2. Here we have,
1. His general enmity and rage against the Chris¬
tian religion ; (v. 1.) He yet breathed out threaten-
ings and slaughter against the disci/iles of the Lord.
The persons persecuted were the disciples of the
Lord ; because they were so, under that character
he hated and persecuted them ; the matter of the
persecution, was, threatenings and slaughter. There
is persecution in threatenings ; (ch. 4. 17, 21.) they
terrify and break the spirit : and though we say,
I hreatened folks live long ; yet those whom Saul
threatened, if he prevailed not thereby to frighten
them from Christ, he slew them, he persecuted
them to death, ch. 22. 4. His breathing out threat¬
enings and slaughter intimates that it was natural to
him, and his constant business ; he even breathed
in this as in his element ; he breathed it out with
heat and vehemence ; his very breath, like that of
some venomous creature, was pestilential, he
breathed death to the Christians, wherever he came;
he puffed at them in his pride, (Ps. 12. 4, 5.) spit
his venom at them in his rage. Saul yet breathing
thus ; it intimates, (1.) That he still persisted in it ;
not satisfied with the blood of those he had slain, he
still cries, Give, give. (2.) That he shall shortly
be of another mind ; as yet he breathes out threat¬
enings and slaughter, but he has not long to live such
a life as this, that breath will be stopped shortly.
2. His particular design upon the Christians at
Damascus ; thither was the gospel now lately ear¬
ned by those that fled from the persecution of Ste¬
phen’s death, and thought to be safe and quiet there,
and were connived at by those in power there : but
Saul cannot lie easy if he knows a Christian is quiet ;
and therefore hearing that the Christians in Damas¬
cus were so, he resolves to give them disturbance.
In order to this, he applies himself to the High-
Priest for a commission (v. 1.) to goto Damascus,
v. 2. The High-Priest needed not' to be stirred up
to persecute the Christians, he was forward enough
of himself to do it ; but it seems the young persecu¬
tor drove more furiously than the old one. Leaders
in sin 'are the worst of sinners : and the proselytes
which the Scribes and Pharisees make, often prove
seven times more the children of hell than them¬
selves. He saith (ch. 22. 5.) that this commission li
j was had from the whole estate of the elders • and
] proud enough this furious bigot was, to have a com¬
mission to him directed, with the seal of the great
Sanhedrim affixed to it.
Now the commission was to empower him to in¬
quire among the synagogues, or congregations, of the
Jews that were at Damascus, whether there were
any that belonged to them, that inclined to favour
this new sect or heresy, that believed in Christ ; and
if he found any such, whether men or women, to
bring them up prisoners to Jerusalem, to be pro
ceeded against according to law by the great coun
cil there. Observe, (1.) The Christians are here
said to be those of this way ; those of the way : so it
is in the original. Perhaps the Christians some¬
times called themselves so, from Christ the Way ;
or, because they looked on themselves as but in the
way, and not yet at home ; or, the enemies thus re¬
presented it as a way by itself, a by-way, a party,
a faction. (2.) The High-Priest and Sanhedrim
claimed a power over the Jews in all countries, and
had a deference paid to their authority in matters
of religion, by all their synagogues, even those that
were not of the jurisdiction of the civil government
of the Jewish nation. — And such a sovereignty the
Roman pontiff now claims, as the Jewish pontiff
then did, though he has not so much to shew for it.
(2.) By this commission, all that worshipped God
in the way that they called heresy, though agreeing
exactly with the original institutes, even of the Jew¬
ish church, whether they were men or women, were
to be persecuted. Even the weaker sex, who in a
case of this nature might deserve excuse, or at least
compassion, shall find neither with Saul, any more
than they do with the Popish persecutors. (4.) He
was ordered to bring them all bound to Jerusalem,
as criminals of the first magnitude ; which, as it
would be the more likely to terrify them, so it would
be to magnify Saul, as having the command of the
forces that were to carry them up, and opportunity
of breathing out threatenings and slaughter. Thus
was Saul employed when the grace of God wrought
that great change in him. Let not us then despair
of renewing grace for the conversion of the greatest
sinners, nor let such despair of the pardoning mercy
of God for the greatest sin ; for Paul himself obtain¬
ed merev, that he might be a monument, 1 Tim. 1.
13.
II. How suddenly and strangely a blessed change
was wrought in him, not in the use of any ordinary
means, but by miracles. The conversion of Paul is
one of the wonders of the church.
Here is, 1. The place and time of it ; as he jour¬
neyed, he came near to Damascus ; and there Christ
met with him.
(1.) He was in the way, travelling upon his jour¬
ney ; not in the templer or in the synagogue, or in
the meeting of Christians, but by the way. The
work of conversion is not tied to the church, though
ordinarily public administrations are made use of.
Some are reclaimed in slumberings on the bed,
(Job 33. 15, 17.) and some in travelling upon the
road alone ; thoughts are as free, and there is as
good an opportunity of communing with our own
hearts there, as upon the bed ; and there the Spirit
may set in with us ; for that wind blows where it
listeth. Some observe, that Saul was spoken to
abroad in the open air, that there might be no sus¬
picion of imposture, or a trick put upon him in it.
(2.) He was near Damascus, almost at his jour¬
ney’s end, ready to enter the city, the chief city of
Syria. Some observe, that he who was to be the
apostle of the Gentiles, was converted to the faith
of Christ in a Gentile country. Damascus had been
infamous for persecuting God’s people formerly,
thev threshed Gilead with threshing instruments of
iron, (Amos 1.3.) and now it w'as likely to be so again.
JTHE ACTS, IX.
(3.) He was in a wicked way; pursuing his de¬
sign against the Christians at Damascus, and pleas¬
ing himself with the thought that he should devour
this new-born child of Christianity there. Note,
Sometimes the grace of God works upon sinners,
when they are at the worst, and hotly engaged in
the most desperate sinful pursuits ; which is much
for the glory both of God’s pity, and of his power.
(4.) The cruel edict and decree he had with him
drew near to be put in execution ; and now it was
happily prevented. — Which may be considered, [ 1. ]
As a great kindness to the poor saints at Damascus,
who had notice of his coming, as appears by what
Ananias said, (x\ 13, 14.) and were apprehensive of
their danger from him, and trembled as poor lambs
at the approach of a ravening wolf ; Saul’s conver¬
sion was their security for the present. Christ has
many ways of delivering the godly out of tempta¬
tion, and sometimes does it by a change wrought in
their persecutors, either restraining their wrathful
spirits, (Ps. 76. 10.) and mollifying them for a time,
as the Old Testament Saul, who relented toward
David more than once; (1 Sam. 24. 16. — 26. 21.)
or, renewing their spirits, and fixing upon them du¬
rable impressions, as upon the New Testament Saul
here. [2.] It was also a very great mercy to Saul
himself to be hindered from executing his wicked
design, in which if he had now proceeded, perhaps
it had been the filling up of the measure of his ini¬
quity. Note, It is to be valued as a signal token of
the divine favour, if God, either by the inward ope¬
rations of his grace, or the outward occurrences of
his providence, prevent us from prosecuting and ex¬
ecuting a sinful purpose, 1 Sam. 25. 32.
2. The appearance of Christ to him in his glory ;
here it is only said, that there shined round about
him a light from heaven ; but it appears by what
follows, (v. 17. ) that the Lord Jesus was in this light,
and appeared to him by the way. He saw that Just
One, (c/2. 22. 14.) and see ch. 26. 13. Whether he
saw him at a distance, as Stephen saw him, in the
heavens, or nearer in the air, is not certain. It is
not inconsistent with what is said of the heavens re¬
ceiving Christ till the end of time, (ch. 3. 21.) to
suppose that he did, upon such an extraordinary
occasion as this, make a personal visit, but a very
short one, to this lower world ; it was necessary to
Paul’s being an apostle, that he should have seen
the Lord, and so he did, 1 Cor. 9. 1. — 15. 8.
(1.) This light shined upon him suddenly —
i gcu'<*>y>i(, when Paul never thought of any such
thing, and without any previous warning. Christ’s
manifestations of himself to poor souls, are many
times sudden and very surprising, and he prevents
them with the blessings ot his goodness. This the
disciples that Christ called to himself, found. Or
ever I was aware, Cant. 6. 12.
(2.) It was a light from heaven, the fountain of
light, from the God of heaven, the Father of lights.
It was a light above the brightness of the sun, (ch.
26. 13.) for it was visible at mid-day, and outshone
the sun in his meridian strength and lustre, Isa.
24. 23.
(3.) It shone round about him, not in his face
only, but on everv side of him ; let him turn which
way he will, he finds himself surrounded with the
discoveries of it. And this was designed not only to
startle him, and awaken his attention, for well may
he expect to hear, when he is thus made to see
something very extraordinary, but to signify the en¬
lightening of his understanding with the knowledge
of Christ. The devil comes to the soul in darkness,
by it he gets and keeps possession of it. But Christ
comes to the soul in light, for he is himself the light
of the world, bright and glorious in himself, benefi¬
cial and gracious to us, as light. The first thing in
this new creation, as in that of the world, is, light,
Vol vi. — M
89
I 2 Cor. 4. 6. Hence all Christians are said to be
! children of the light and of the day, Eph. 5. 8.
3. The arresting of Saul, and his detachment ;
| He fell to the earth, v. 4. Some think that he was
on foot, and that this light, which perhaps was ac-
l companied with a thunder-clap, so terrified him,
that he could not keep his feet, but fell upon his
j face, usually a posture of adoration, but here of as-
! tonishment. It is probable that he was mounted, as
I Balaam, when he went to curse Israel, and perhaps
j better mounted than he ; for Saul was now in a pub-
I lie post, was in haste, and the journey was long, so
I that it is not likely he should travel on foot. The
[ sudden light would frighten the beasi he rode on,
and make it throw him : and it was God’s good pro¬
vidence that his body got no hurt by the fall : but
angels had a particular charge concerning him to
keep all his bones, so th.at not one of them was bro¬
ken. It appears, (ch. 26. 14.) that all that were
with him fell to the earth as well as he, but the de¬
sign was upon him. This may be considered,
(1.) As the effect of Christ’s appearing to him,
and of the light which shone round about him.
Note, Christ’s manifestations of himself to poor
souls are humbling ; they lay them very low, in
mean thoughts of themselves, and an humble sub¬
mission to the will of God. Now mine eyes ste thee,
saith Job, I abhor myself. I saw the Lord, saith
Isaiah, sitting upon a throne, and I said, Woe is me,
for I am undone.
(2.) As a step toward his intended advancement.
He is designed not only to be a Christian, but to be a
minister, an apostle, a great apostle, and therefore
he must thus be cast down. Note, Those w’hom
Christ designs for the greatest honours, are com¬
monly first laid low. Those who are designed to
excel in knowledge and grace, are commonly laid
low first, in a sense of their own ignorance and sin¬
fulness. Those whom God will employ, are first
struck with a sense of their unworthiness to be em¬
ployed.
(4.) The arraigning of Saul. Being by the fall
taken into custody, and as it were set to the bar, he
heard a voice saying to him, (and it was distinguish¬
ing to him only, for though they that were with him
heard a sound, (v. 7.) yet they knew not the words,
ch. 22. 9,) Saul, Saul, why persecutest thou me?
Observe here,
(1.) Saul not only saw a light from heaven, but
heard a voice from heaven ; wherever the glory of
God was seen, the word of God was heard ; God’s
manifestations of himself were never dumb shews,
for he magnifies his word above all his name, and
what was seen was always designed to make way
for what was said ; Saul heard a voice. Note, Faith
comes by hearing ; hence the Spirit is said to be re¬
ceived by the hearing of faith, Gal. 3. 2. The voice
he heard was the voice of Christ : when he saw that
just One ; he heard the voice of his mouth, ch. 22.
14. Note, Then the word we hear is likely toprefit
us, when we hear it as the voice of Christ, 1 Thess.
2. 13. It is the voice of my beloved ; no voice but
his can reach the heart. Seeing and hearing are the
two learning senses ; Christ here, by both those
doors, entered into Saul’s heart.
(2.) What he heard was very awakening.
[1.] He was- called by his name, and that dou¬
bled ; Saul, Saul. Some think, in calling him Saul,
he hints at that great persecutor of David, whose
name he bore. He was indeed a second Saul, and
such an enemy to the Son of David as he was to Da¬
vid. Calling him by his name intimates the parti¬
cular regard that Christ had to him ; I have sur-
named thee, though thou hast not known me, Isa.
45. 4. See Exod. 33. 12. His calling him by name
brought the conviction home to his conscience, and
put it past dispute to whom the voice spake this.
90
THE ACTS, IX.
Note, What God speaks in general, is then likely to
do us good, when we apply it to ourselves, and insert
our own names into the precepts and promises which
are expressed generally ; as if God spake to us by
name, and when he saith, Ho, every one, he had
said, Ho, such a one : Samuel, Samuel ; Saul, Saul.
The doubling of it, Saul, Saul, intimates, First,
The deep sleep that Saul was in ; he needed to be
called again and again, as Jer. 22. 29. 0 earth,
earth, earth . Secondly, The tender concern that
the blessed Jesus had for him, and for his recovery ;
he speaks as one in earnest ; it is like Martha, Mar¬
tha, (Luke 10. 41.) or Simon, Simon, (Luke 22. 31.)
or 0 Jerusalem, Jerusalem, Matt. 23. 37. He speaks
to him as to one in imminent danger, at the pit’s
brink, and just ready to drop in ; “ Saul, Saul, dost
thou know whither thou art going, and what thou
art doing ?”
[2.] The charge exhibited against him, is, Why
fiersecvtest thou me? Observe here, First, Before
Saul was made a saint, he is made to see himself a
sinner, a great sinner, a sinner against Christ. Now
he was made to see that evil by himself which he
never saw before ; sin revived and he died. Note,
A humbling conviction of sin is the first step to¬
wards a saving conversion from sin. Secondly, He
is convinced of one particular sin, which he was
most notoriously guilty of, and had justified himself
in, and thereby way is made for his conviction of all
the rest. Thirdly, The sin he is convinced of, is,
persecution ; Why fiersecutest thou me ? It is a very
affectionate expostulation, enough to melt a heart of
stone. Observe, 1. The person sinning ; “ It is thou ;
thou, that art not one of the ignorant, rude, unthink¬
ing crowd, that will run down any thing they hear
put into an ill name, but thou that hast had a libe¬
ral, learned education, hast good parts and accom¬
plishments, hast the knowledge of the scriptures,
which, if duly considered, would shew thee the
folly of it. It is worse in thee than in another.” 2.
The person sinned against ; “ It is I, who never did
thee any harm, who came from heaven to earth to
do thee good ; who was not long since crucified for
thee ; and was that not enough, but must I afresh
be crucified by thee ?” 3. The kind and continu¬
ance of the sin. It was persecution, and he was at
this time engaged in it ; “Not only thou hast per¬
secuted, but thou persecutest, thou persistest in it.”
He was not at this time haling any to prison, or kill¬
ing them : but that was the errand he came upon to
Damascus ; he was now projecting it, and pleasing
himself with the thought of it. Note, They that
are designing mischief, are, in God’s account, doing
mischief. 4. The question put to him upon it ;
“ Why dost thou do it ?” ( 1. ) It is complaining lan¬
guage. “ Why dealest thou unjustly, thus unkindly,
with my disciples ?” Christ never complained so
much of those who persecuted him in his own per¬
son as he did here of those who persecuted him in
his followers. He complains of it as it was Saul’s
sin; “Why art thou such an enemy to thyself, to
thy God ?” Note, The sins of sinners are a very
grievous burthen to the Lord Jesus. He is grieved
for them, (Mark 3. 5. ) he is pressed under them,
Amos 2. 13. (2.) It is convincing language, “Why
dost thou thus ? Canst thou give any good reason
for it ?” Note, Tt is good for us often to ask our¬
selves why we do so and so, that we may discern
what an unreasonable thing sin is : and of all sins
none so unreasonable, so unaccountable, as the sin
of persecuting the disciples of Christ, especially
when it is discovered to be, as certainly it is, perse¬
cuting Christ. Those have no knowledge, who eat
up God’s people, Ps. 14. 4. J17iy fiersecutest thou
me? He thought he was persecuting only a com¬
pany of poor, weak, silly people, that were an of¬
fence and eye-sore to the Pharisees, little imagining
that it was one in heaven that he was all this while
insulting ; for surely if he had known, he would not
have persecuted the Lord of glory. Note, Those
who persecute the saints, persecute Christ himself,
and he takes what is done against them as done
against himself, and accordingly will be the judg¬
ment in the great day, Matt. 25. 45.
5. Saul’s question upon his indictment, and the re¬
ply to it, v. 5.
(1.) He makes inquiry concerning Christ ; Who
art thou. Lord ? He gives no direct answer to the
charge preferred against him, being convicted by
his own conscience, and self-condemned. If God
contend with us for our sins, we are not able to an¬
swer for one of a thousand, especially such a one as
the sin of persecution. Convictions of sin, when
tbey are set home with power upon the conscience,
will silence all excuses and self-justifications.
Though I were righteous, yet would I not answer.
But he desires to know who is his judge ; the com-
pellation is respectful ; Lord. He who had been a
blasphemer of Christ’s name, now speaks to him as
his Lord. The question is proper, Who art thou ?
This implies his present unacquaintedness with
Christ ; he knew not his voice as his own sheep do,
but he desires to be acquainted with him ; he is con¬
vinced by this light which incloses him, that it is
one from heaven that speaks to him, and he has a
veneration for every thing that appears to him to
come from heaven ; and therefore, Lord, who art
thou? What is thy name ? Judg. 13. 17. Gen. 32.
29. Note, There is then some hope of people, when
they begin to inquire after Jesus Christ.
(2.) He has an answer immediately, in which we
have,
[1.] Christ’s gracious revelation of himself to him.
He is always ready to answer the serious inquiries
of those who covet an acquaintance with him. I am
Jesus whom thou persecutest. The name of Jesus
was not unknown to him, his heart had risen against
it many a time, and gladly would he bury it in obli¬
vion ; he knew it was the name that he persecuted,
but little did he think to hear it from heaven, or
from the midst of such a glory as now shone round
about him. Note, Christ brings souls into fellow¬
ship with himself, by manifesting himself to them.
He said, First, I am Jesus, a Saviour, I am Jesus
of Nazareth, so it is, ch. 22. 8. Saul used to call
him so when he blasphemed him ; “ I am that very
Jesus whom thou usedst to call in scorn Jesus
Nazareth. And he would shew that now that he
is in glory, he is not ashamed of his humiliation. Se¬
condly, “ lam that Jesus whom thou persecutest,
and therefore it is at thy peril if thou persist in
this wicked course.” There is nothing more effec¬
tual to awaken and humble the soul than to see sin
to be against Christ, an affront to him, and a con¬
tradiction to his designs.
[2.] His gentle reproof of him ; It is hard for thee
to kick against the pricks, or goads ; to spurn at the
spur. It is hard, it is in itself an absurd and evil
thing, and will be of fatal consequence to him that
does it. Those kick at the goad, that stifle and
smother the convictions of conscience, that rebel
against God’s truths and laws, that quarrel with his
providences, and that persecute and oppose hismin-
isters, because they reprove (hem, and their words
are as goads and as nails. They that revolt more
and more, when they are stricken by the word or
rod of God, that are enraged at reproofs, and fly in
the face of their reprovers, they kick against the
pricks, and will have a deal to answer for.
6. His surrender of himself to the Lord Jesus at
length, v. 6. See here,
(1.) The frame and temper he was in, when
Christ had been dealing with him. [1.] He trem¬
bled, as one in a great fright. Note, Strong convic-
91
THE AC
tions, set home by the blessed Spirit, will make an
awakened soul to tremble. How can those choose
but tremble, that are made to see the eternal God
provoked against them, the whole creation at war
with them, and their own souls upon the brink of
ruin ! [2.] He was astonished, was filled with
amazement, as one brought into a new world, that
knew not where he was. Note, The convincing,
converting, work of Christ is astonishing to the
awakened soul, and fills it with admiration. “ What
is this that God has done with me, and what will
he do ?”
(2. ) His address to Jesus Christ, when he was in
this frame ; Lord, what wilt thou have me to do ?
Which may be taken, [1.] As a serious request for
Christ’s teachings; “Lord, I see I have hitherto
been out of the way ; thou that hast shewed me my
error, set me to rights ; thou hast discovered s*in to
me, discover to me the way to pardon and peace. ” It
is like that, Men and brethren, what must we do ?
Note, A serious desire to be instructed by Christ in
the way of salvation is an evidence of a good work
began in the soul. Or, [2.] As a sincere resignation
of himself to the conduct and government of the
Lord Jesus. This was the first word that grace
spake in. Paul, and with this began a spiritual life ;
Lord Jesus, What wilt thou have me to do ? Did not
he know what he had to do ? Had he not his com¬
mission in his pocket ? And what hacj he to do but
to execute it ? No, he had done enough of this work
already, and resolves now to change his master,
and employ himself better. Now it is not, What
will the High-Priest and the elders have me to do ?
What will my own wicked appetites and passions
have me to do ? But, What wilt thou have me to do ?
The great change in conversion is wrought upon the
will, and consists in the resignation of that to the
will of Christ.
(3.) The general direction Christ gave him, in
answer to this ; Arise, go into the city of Damascus,
which thou art now near to, and it shall be told thee
what thou must do. It is encouragement enough to
have further instruction promised him ; but, [1.]
He must not have it yet ; it shall be told him shortly
what he must do, but, for the present, he must pause
upon what has been said to him, and improve that.
Let him consider a while what he has done in per¬
secuting Christ, and be deeply humbled for that,
and then he shall be told what he has further to uo.
J2.] He must not have it in this way, by a voice
rom heaven, for it is plain he cannot bear it ; he
trembles, and is astonished ; he shall be told there¬
fore what he must do, by a man like himself, whose
terror shall not make him afraid, nor his hand be
heavy upon him ; which Israel desired at mount
Sinai. Or, it is an intimation that Christ would take
some other time to manifest himself further to him,
when he was more composed, and this fright pretty
well over. Christ manifests himself to his people
by degrees ; and both what he does, and would have
them to do, though they know not now, they shall
know hereafter.
7. How far his fellow-travellers were affected
with this, and what impression it made upon them.
They fell to the earth, as he did, but rose without
oeing bidden, which he did not, but lay still till it
was said to him, Arise ; for he lav under a heavier
load than any of them did ; but when they were up,
(1.) They stood speechless, as men in confusion,
and that was all, v. 7. They were going on the
same wicked errand that Paul was, and perhaps,
to the best of their power, were as spiteful as he ;
yet we do not find that any of them were converted,
though they saw the light, and were struck down,
and struck dumb by it. No external means will,
jf themselves, work a change in the soul, without
the Spirit and grace of God, which distinguishes
TS, IX.
between some and others : among these that jour¬
neyed together, one is taken, and the others left.
They stood speechless ; none of them said, Who
art thou, Lord? or, What wilt thou have me to
do ? as Paul did : but none of God’s children are
born dumb.
(2.) They heard a voice, but saw no man ; they
heard Paul speak, but saw not him to whom he
spake, nor heard distinctly what was said to him ;
which reconciles it with what is said of this matter,
(ch. 22. 9.) where it is said, They saw the light and
were afraid ; which they might do, and yet see no
man in the light, as Paul did ; and that they heard
not the voice of him that spake to Paul, so as to un¬
derstand what he said, though they did hear a con¬
fused noise. Thus they who came hither to be the
instruments of Paul’s rage against the church, serve
for witnesses of the power of God over him.
8. What condition Saul was in after this, v. 8, 9.
(1.) He arose from the earth, when Christ bid
him, but, probably, not without help, the vision had
made him so fainty and weak, I will not say like
Belshazzar, when the joints of his loins were loosed,
and his knees smote one against another, but like
Daniel, when upon the sight of a vision, no strength
remained in him, Dan. 10. 16, 17.
(2.) When his eyes were opened, he found that his
sight was gone, and he saw no man, none of the men
that were with him, and began now to be busy
about him. It was not so much this glaring light,
that, by dazzling his eyes, had dimmed them — Ni-
mium sensibile leedit sensum ; for then those with
him would have lost their sight too ; but it was a
sight of Christ, whom the rest saw not, that had
this effect upon him. Thus a believing sight of the
glory of God in the face of Christ, dazzles the eves
to all things here below. Christ, in order to fur¬
ther the discovery of himself and his gospel to Paul,
took him off from the sight of other things, which
he must look off, that he may look unto Jesus, and to
him only.
(3.) They led him by the hand into Damascus ;
whether to a public house, or to some friend’s house,
is not certain : but thus he who thought to have led
the disciples of Christ prisoners and captives to
Jerusalem, was himself led a prisoner and a captive
to Christ into Damascus. He was thus taught what
need he had of the grace of Christ to lead his soul
(being naturally blind and apt to mistake) into all
truth.
(4. ) He lay without sight, and without food, nei¬
ther did eat nor drink for three days, v. 9. I do not
think, as some do, that now he had his rapture into
the third heavens, which he speaks of, 2 Cor. 12.
So far from that, that we have reason to think he
was all this time rather in the belly of hell, suffering
God’s terrors for his sins, which were now set in
order before him : he was in the dark concerning
his own spiritual state, and was so wounded in spi¬
rit for sin, that he could relish neither meat nor
drink.
10. And there was a certain disciple at
Damascus, named Ananias ; and to him
said the Lord in a vision, Ananias. And
he said, Behold, I am here. , Lord. 1 1. And
the Lord said unto him, Arise, and go into
the street which is called Straight, and en¬
quire in the house of Judas for one called
Saul of Tarsus: for, behold he praveth,
12. And hath seen in a vision a man named
Ananias coming in, and putting his hand
CMi him, that he might receive his sight. 13.
Then Ananias answered, Lord, I have
92
THE ACTS, IX.
heard by many of this man, how much evil
lie hath done to th^ saints at Jerusalem :
14. And here he hath authority from the
Chief Priests to bind all that call on thy
name. 15. But the Lord said unto him,
Go thy way : for he is a chosen vessel unto
me, to bear my name before the Gentiles,
and kings, and the children of Israel : 16.
For 1 will shew him how great things he
must suffer for my name’s sake. 1 7. And
Ananias went his way, and entered into
the house ; and putting his hands on him
said, Brother Saul, the Lord, even Jesus,
that appeared unto thee in the way as thou
earnest, hath sent me, that thou mightest
receive thy sight, and be filled with the
Holy Ghost. 1 8. And immediately there
fell from his eyes as it had been scales : and
he received sight forthwith, and arose, and
was baptized. 19. And when he had re¬
ceived meat he was strengthened. Then
was Saul certain days with the disciples
\Vhich were at Damascus. 20. And straight¬
way he preached Christ in the synagogues,
that he is the Son of God. 21. But all
that heard him were amazed, and said; Is
not this he that destroyed them which call¬
ed on this name in Jerusalem, and came
hither for that intent, that he might bring
them bound unto the Chief Priests ? 22.
But Saul increased the more in strength,
and confounded the Jews which dwelt at
Damascus, proving that this is very Christ.
As for God, his work is perfect ; if he begin, he
will make an end ; a good work was begun in Saul,
when he was brought to Christ’s feet, in that word,
Lord, what wilt thou have me to do ? And never did
Christ leave any that were brought to that. Though
Saul was sadly mortified when he lay three days
blind, yet he was not abandoned ; Christ here takes
care of the work of his own hands ; he that hath
torn, will heal ; that hath smitten, will bind up ; that
hath convinced, will comfort.
I. Ananias is here ordered to go and look after
him, to heal and help him ; for he that causeth grief,
will have compassion.
1. The person employed is Ananias, a certain dis-
cifile at Damascus, not lately driven thither from Je¬
rusalem, but a native of Damascus ; for it is said, (ch.
22. 12.) that he had a good report of all the Jews which
dwelt there, as a devout man according to the law ;
he had lately embraced the gospel, and given up his
name to Christ, and, as it should seem, officiated as
a minister, at least pro hac vice — on this occasion,
though it does not appear he was apostolically ordain¬
ed. But why were not some of the apostles from Je¬
rusalem sent for upon this great occasion, or Philip
the evangelist, who had lately baptized the eunuch,
and might have been fetched hither by the Spirit in
a little time ? Surely, because Christ would employ
variety of hands in eminent services, that the ho¬
nours might not be monopolized, or engrossed by a
few ; because he would put work into the hands,
and therfebv put honour upon the heads, of those
that were mean and obscure, to encourage them ;
and because he would direct us to make much of the
ministers that are where our lot is cast, if they have
obtained mercy to be faithful, though they are not
of the most eminent. '
2. The direction given him, is, to go and inquire
at such a house, probably an inn, for one Saul of
Tarsus. Christ, in a vision, called to Ananias by
name, v. 10. It is likely, it was not the first time
that he had heard the words of God, and seen the
visions of the Almighty ; for, without terror or con¬
fusion, he readily answers, “ Behold, I am here ,
Lord, ready to go wherever thou sendest me, and
to do whatever thou biddest me. ” Go then, saith
Christ, into the street which is culled Straight, and
inquire in the house of Judas , wh’efe strangers used
to lodge, for one called Saul of Tarsus. Note,
Christ very well knows where to find out those that
are his, in their distresses-: when their relations,
it may be, know not what is become of them, they
have a friend in heaven, that knows in what street,
in what house, nay, and which is more, in what
frame, they are : he knows their souls in adversity.
3. Two reasons are given him why he must go
and inquire for this stranger, and offer him his ser¬
vice :
(1.) Because he prays, and his coming to him must
answer his prayer. This is a reason, [1.] Why
Ananias needed not to be afraid of him, as we find
he was, v. 13, 14. There is no question, saith Christ,
but he is a true convert, for behold, he prayeth.
Behold, notes. the certainty of it ; “ Assure thyself
it is so ; go, and see.” Christ was so pleased to find
Paul praying, that he must have others to take notice
of it ? Rejoice with me, for I have found the sheep
which I had lost. It notes also the strangeness of it ;
“ Behold, and wonder, that he who but the other
day breathed nothing but threatenings and slaughter,
now breathes nothing but prayer.”- But was it such
a strange thing for Saul to pray ? Was he not a Pha¬
risee, and have we not reason to think he did, as the
rest of them did, make long prayers in the syna¬
gogues and in the corners of the streets ? Yes ; but
now he began to pray after another manner than he
had done ; then he said his prayers, now he prayed
them. Note, Regenerating grace evermore sets
people on praying ; you may as well find a living
man without breath as a living Christian without
prayer ; if breathless, lifeless ; and so if prayerless,
graceless. [2.] As a reason why Ananias must go
to him with all speed ; it is no time to linger, for
behold, he prayeth : if the child cry, the tender
nurse hastens to it with the breast. Saul here, like
Ephraim, is bemoaning himself, reproaching him¬
self, as a bullock unaccustomed to the yoke, and
kicking against the goad. “ Oh ! go to him quickly,
and tell him he is a dear son, a pleasant child, and
since I spake against him, for persecuting me, I do
earnestly remember him still,” Jer. 31. 18 — 20.
Observe what condition Saul was now in. He was
under conviction of sin, trembling, and astonished ;
the setting of sin in order before us should drive us
to prayer. He was under a bodily affliction, blind
and sick; and, Is any afflicted? Let him pray.
Christ had promised him, that it should be further
told him what he shoukf do, (i>. 6.) and he prays
that one may be sent to him to instruct him. Note,
What God has promised, we must pray for ; he will
for this be inquired of, and particularly for divine
instruction.
(2.) Because he hath seen in a vision such a man
coming to him, to restore him to his sight ; and Ana¬
nias’s coming to him must answer his dream, for it
was of God, v. 12. He hath seen in a vision a jnan
named Ananias, and just such a man as thou art,
coming in seasonably for his relief, and putting his
hand on him, that he might receive his sight. Now
this vision which Paul had, may be considered, [1.]
As an immediate answer to his prayer, and the
keeping up of that communion with God, which he
93
THE ACTS, IX.
had entered into by prayer. He had, in prayer,
spread the misery of his own case before God ; and
God presently manifests himself, and the kind in¬
tentions of his grace to him ; and it is very encour¬
aging to know God’s thoughts to usward. [2.] As
designed to raise his expectations, and to make Ana¬
nias’s coming more welcome to him. He would
readily receive him as a messenger from God, when
he was told beforehand, in vision, that one of that
name would come to him. See what a great thing
it is to bring a spiritual physician and his patient to¬
gether : here are two visions in order to it ! When
God, in his providence, does it without visions, brings
a messenger to the afflicted soul, an interpreter, one
among a thousand, to shew unto man his uprightness,
it must be acknowledged with thankfulness to his
praise.
II. Ananias objects against going to him, and the
Lord answers the objection. See how condescend¬
ingly the Lord admits his servant to reason with him.
1. Ananias pleads, that this Saul was a notorious
persecutor of the disciples of Christ, v. 13, 14. (1.)
He had been so at Jerusalem ; “ Lord, I have heard
by many of this man, what a malicious enemy he is
to the gospel of Christ : all those that were scattered
upon the late persecution, many of whom are come
to Damascus, tell how ?nuch evil he hath done to thy
saints in Jerusalem ; that he was the most virulent,
violent persecutor of all the rest, and a ringleader in
the mischief; what havoc he has made of the church :
there was no man they were more afraid of, no, not
the High-Priest himself, than of Saul ; nay,” (2.)
“ His errand to Damascus at this time is to perse¬
cute us Christians ; here he has authority from the
chief /iriests to bind all that call on thy name ; to
treat the worshippers of Christ as the worst of cri¬
minals.” Now, why docs Ananias object this ? Not,
“Therefore I do not owe him so much service.
Why should I do him a kindness, who has done and
designed us so much unkindness?” No, Christ has
taught us another lesson, to render good for evil, and
pray for our persecutors ; but, if he be Such a per¬
secutor of Christians, [1.] Will it be safe for Ananias
to go to him ? Will he not throw himself like a lamb
into the mouth of a lion ? And if he thus bring him¬
self into trouble, he will be blamed for his indiscre¬
tion. [2.] Will it be to any purpose to go to him ?
Can such a hard heart ever be softened, or such an
Ethiopian ever change his skin ?
2. Christ overrules the objection ; ( v . 15, 16.)
** Do not tell me how bad he has been, I know it very
well ; but go thy way with all speed, and give him
all the help thou canst, for he is a chosen x>essel, or
instrument, unto me ; 1 design to put confidence
in him, and then thou needest not fear him.” He
was a vessel in which the gospel-treasure should be
lodged, in order to the conveyance of it to many ; an
earthen vessel, (2 Cor. 4. 7.) but a chosen vesse-l.
The vessel God uses, he himself chooses ; and it is
fit he should himself have the choosing of the instru¬
ments he employs ; (John 15. 16.) Ye have not cho¬
sen me, but I have chosen you. He is a vessel of
honour, and must not be neglected in his present
forlorn condition, or thrown away as a despised bro¬
ken vessel, or a vessel in which there is no pleasure :
he is designed, (1.) For eminent services : He is to
bear my name before the Gentiles, is to be the apos¬
tle of the Gentiles, and to carry the gospel to heathen
nations. Christ’s name is the standard to which
souls must be gathered, and under which they must
be listed, and Saul must be a standard-bearer, he
must bear Christ’s name, must bear witness to it
before kings, king Agrippa and Cxsarhimself ; nay,
he must bear it before the children of Israel, though
there were so many hands already at work about
them. (2.) For eminent sufferings; (t». 16.) I will
shew him how great things he must suffer for my
name’s sake. He that has been a persecutor, shall
be himself persecuted. Christ’s shewing him this,
intimates either his bringing him to these trials, (as
Ps. 60. 3.) Thou hast shewed thy people hard things,
or his giving notice of them beforehand, that they
might be no surprise to him. Note, Those that bear
Christ’s name, must expect to bear the cross for his
name ; and those that do most for Christ, are often
called out to suffer most for him. Saul must suffer
great things. This, one would think, was cold com¬
fort for a young convert ; but is is only like telling a
soldier of a bold and brave spirit, when he is enlisted,
that he shall take the field, and enter upon action,
shortly. Saul’s sufferings for Christ shall redound
so much to the honour of Christ and the service of
the church, shall be so balanced with spiritual com¬
forts, and recompensed with eternal glories, that it
is no discouragement to him to be told how great
things he must suffer for Christ’s name’s sake.
111. Ananias presently goes on Christ’s errand to
Saul, and with good effect ; he had started an objec¬
tion against going to him, but when an answer was
given to it, he dropped it, and did not insist upon it.
When difficulties are removed, what have we to do,
but to go on with our work, and not hang upon an
objection ?
1. Ananias delivered his message to Saul, v. 17.
Probably, he found him in bed, and applied to him
as a patient. (1.) He put his hands on him. It was
promised, as one of the signs that shall follow them
that believe, that they should lay hands on the sick,
and they should recover, (Mark 16. 18.) and it was
for that intent that he put his hands on him. Saul
came to lay violent hands upon the disciples at Da¬
mascus, but here a disciple lays a helping, healing
hand upon him. The blood-thirsty hate the upright,
but the just seek his soul. (2.) He called him \ bro¬
ther -, because he was made a partaker of the grace
of God, though not yet baptized ; and his readiness
to own him as a brother, intimated to him God’s
readiness to own him as a son, though he had been
a blasphemer of God, and a persecutor of his chil¬
dren. (3.) He produces his commission from the
same hand that had laid hold on him bv the way,
and now had him in custody. “That same Jesus
that appeared unto thee in the way as thou earnest,
and convinced thee of thy sin in persecuting him,
has now sent me to thee to comfort thee.” Una
eademque manus vulnus opemque tulit — The hand
that wounded, heals. “ His light struck thee blind,
but he hath sent me to thee that thou mightest receive
thy sight ; for the design was not to blind thine eyes,
but to dazzle them, that thou mightest see things by
another light : he that then put clay upon thine
eyes, hath sent me to wash them that they mav be
cured.” Ananias might deliver his message to Saul
very appositely in the prophet’s words ; (Hos. 6. 1,
2.) Come and turn to the Lord, for he hath torn,
and he will heal thee ; he hath smitten, and he will
bind thee up ; now after two days he will revive
thee, and the third day he will raise thee up, and
thou shalt live in his sight. Corrosives shall be no
more applied, but lenitives. (4.) He assures him
that he shall not only have his sight restored, but
be filled with the Hoiv Ghost : he must himself be
an apostle, and must in nothing come behind the
chief of the apostles, and therefore must receive
the Holy Ghost immediately, and not, as others did,
by the interposition of the apostles ; and Ananias’s
putting his hands upon him before he was baptized,
was for the conferring of the Holy Ghost.
2. Ananias saw' the good issue of his mission,
(1.) In Christ’s favour to Saul. At the word of
Ananias, Saul was discharged from his confinement
by the restoring of his sight ; for Christ’s commis¬
sion to open the prison to them that were bound,
(Isa. 61. 1.) is explained by the giving of sight to
94
THE ACTS, IX.
the blind, Luke 4. 18. Christ’s commission is to
open the blind eyes, and to bring out the prisoners
from the prison. Saul is delivered from the spirit
of bondage, by his receiving sight, (v. 18.) which
was signified by the falling of scales from his eyes ;
and this immediately, and forthwith : the cure was
sudden, to shew that it was miraculous. This sig¬
nified the recovering of him, [1.] From the dark¬
ness of his unconverted state : when he persecuted
the church of God, and walked in the spirit and way
of the Pharisees, he was blind, he saw not the mean¬
ing either of the law, or of the gospel, Rom. 7. 9.
Christ often told the Pharisees that they were blind,
and could not make them sensible of it ; they said,
We see, John 9. 41. Saul is saved from his Phari¬
saical blindness, by being made sensible of it. Note,
Converting grace opens the eyes of the soul, and
makes the scales to fall from them, (ch. 26. 18.^ to
open men’s eyes, and turn them from darkness to
light : this was it that Saul was sent among the Gen¬
tiles to do, by the preaching of the gospel, and there¬
fore must first experience it in himself. [2.] From
the darkness of his present terrors, under the ap¬
prehension of guilt upon his conscience, and the
wrath of God against him ; this filled him with con¬
fusion, during those three days he sat in darkness,
like Jonah for three days in the belly of hell ; but
now the scales fell from his eves, the cloud was
scattered, and the Sun of righteousness rose upon his
soul, with healing under his wings.
(2.) In Saul’s subjection to Christ ; he was bap¬
tized, and thereby submitted himself to the govern¬
ment of Christ, and cast himself upon the grace of
Christ. Thus he was entered into Christ’s school,
hired into his family, listed under his banner, and
joined himself to him for better for worse. The
point was gained, it is settled ; Saul is now a disciple
of Christ, not only ceases to oppose him, but devotes
himself entirely to his service and honour.
IV. The good work that was begun in Saul, is
carried on wonderfully ; this new-born Christian,
though he seemed as one bom out of due time, yet
presently comes to maturity.
1. He received his bodily strength, v. 19. He
had continued three days fasting, which with the
nighty weight that was all that time upon his spirits,
had made him very weak ; but when he had re¬
ceived meat, he was strengthened, v. 19. The Lord
is for the body, and therefore care must be taken of
that, to keep it in good plight, that it may be fit to
serve the soul in God’s service, and that Christ may
be magnified in it, Phil. 1. 20.
2. He associated with the disciples that were at
Damascus, fell in with them, conversed with them,
went to their meetings, and joined in communion
with them. He had lately breathed out threatenings
and slaughter against them, but now breathes love
and affection to them. Now the wolf dwells with
the lamb, and the leofiard lies down with the kid, Isa.
11. 6. Note, Those that take God for their God,
take his people for their people. Saul associated
with the disciples, because now he saw an amiable¬
ness and excellency in them, because he loved them,
and found that he improved in knowledge and grace
by conversing with them ; and thus he made profes¬
sion of his Christian faith, and openly declared him¬
self a disciple of Christ, by herding with those that
were his disciples.
3. He fireached Christ in the synagogues, v. 20.
To this he had an extraordinary call, and for it an
extraordinary qualification, God having immediately
revealed his Son to him and in him, that he might
preach him, Gal. 1. 15, 16. He was so full of Christ
himself, that the Spirit within him constrained him
to preach him to others, and, like Elihu, to speak
that he might be refreshed, Job 32. 20. Observe,
( 1. ) Where he preached ; in the synagogues of the
Jews ; for they were to have the first offer made
them ; the synagogues were their places of con¬
course, there he met with them together, and there
they used to preach against Christ, and to punish
his disciples ; by the same token that Paul himself
had punished them oft in every synagogue, ( ch . 26.
11.) and therefore there he would face the enemies
of Christ, where they were most daring ; and openly
profess Christianity there, where he had most op¬
posed it. (2. ) What he preached ; He preached
Christ. When he began to be a preacher, he fixed
that for his principle, which he stuck to ever after ;
We preach not ourselves, but Christ Jesus our Lord;
nothing but Christ, and him crucified. He preached
concerning Christ, that he is the Son of Cod, his be¬
loved Son, in whom he is well ] deased , and with us
in him, and not otherwise. (3.) How people were
affected with it; (z/. 21.) All that heard him were
amazed, and said, “ Is not this he that destroyed
them which called on this name in Jerusalem, and
now does he call on this name himself, and persuade
others to call upon it, and strengthen the hands of
those that do !” Quantum mutatus ab illo — Oh how
changed! “Is Saul also among the prophets'! Nay,
did he not come hither for that intent, to seize all
the Christians he could find, and bring them bound
to the chief priests ? Yes, he did. Who would have
thought then, that he should preach Christ as he
does ?” Doubtless, this was looked upon by many
as a great confirmation of the truth of Christianity,
that one who had been such a notorious persecutor
of it, came, on a sudden, to be such an intelligent,
strenuous, and capacious preacher of it. This mira¬
cle upon the mind of such a man, outshone the mi¬
racles upon men’s bodies ; and giving a man such
another heart was more than giving men to speak
with other tongues.
4. He confuted and confounded those that op¬
posed the doctrine of Christ, v. 22. He signalized
himself, not only in the pulpit, but in the schools,
and shewed himself supernaturally enabled, not only
to preach tffe truth, but to maintain and defend it
when he had preached it. (1.) He increased in
strength ; he became more intimately acquainted
with the gospel of Christ, and his pious affections
grew more strong ; he grew more bold and daring
and resolute in the defence of the gospel ; he increas¬
ed the more, for the reflections that were cast upon
him, (t>. 21.) in which his new friends upbraided
him as having been a persecutor, and his old friends
upbraided him as being now a turncoat ; but Saul,
instead of being discouraged by tht various remarks
made upon his conversion, was thereby so much the
more imboldened, finding he had enough at hand
wherewith to answer the worst they could say of
him. (2.) He ran down his antagonists, and con¬
founded the Jews which dwelt in Damascus ; he
silenced them, and shamed them ; answered their
objections to the satisfaction of all indifferent per¬
sons, and pressed them with arguments which they
could make no reply to. In all his discourses with
the Jews, he was still proving that this Jesus is very
Christ, is the Christ, the Anointed of God, the true
Messiah promised to the fathers. He was proving
it, truyAtCd^cev — affirming it and confirming it ; teach¬
ing with persuasion. And we have reason to think
he was instrumental to convert many to the faith of
Christ, and to build up the church at Damascus,
which he came thither to make havoc of. Thus,
out of the eater came forth meat, and out of the
strong sweetness.
23. And after that many days were ful¬
filled, the Jews took counsel to kill him :
24. But their laying await was known of
Saul. And they watched the gates day
95
THE ACTS, lA .
and night, to kill him. 25. Then the dis- '
ciples took him by night, and let him down
by the wall, in a basket. 26. And when
Saul was come to Jerusalem, he assayed
to join himself to the disciples : but they
were all afraid of him, and believed not
that he was a disciple. 27. But Barnabas
took him, and brought him to the apostles,
and declared unto them how he had seen
the Lord in the way, and that he had
spoken to him, and how he had preached
boldly at Damascus in the name of Jesus.
28. And he was with them coming in and
going out at Jerusalem. 29. And he spake
boldly in the name of the Lord Jesus, and
disputed against the Grecians : but they
went about to slay him. 30. Which when
the brethren knew, they brought him down
to Cesarea, and sent him forth to Tarsus.
31. Then had the churches rest throughout
all Judrea, and Galilee, and Samaria, and
were edified ; and walking in the fear of
the Lord, and in the comfort of the Holy
Ghost, were multiplied.
Luke here makes no mention of Paul’s journey
into Arabia, which he tells us himself was immedi¬
ately after his conversion, Gal. 1. 16, 17. As soon
as God had revealed his Son in him, that he might
preach him, he went not up to Jerusalem, to receive
instructions from the apostles, (as any other convex!
would have done, that was designed for the minis¬
try,) but he went to Arabia, whei*e thei’e was new
gi'ound to bi’eak up, and where he would have op¬
portunity of teaching, but not of learning ; thence
he returned to Damascus, and there, three years
after his conversion, this happened, which is hei'e
recoixled.
I. He met with difficulties at Damascus, and had
a narrow escape of being killed thei'e. Observe,
1. What his danger was ; (x. 23. ) The Jews took
counsel to kill him, being more enraged at him than
at any other of the preachers of the gospel ; not
only because he was more lively and zealous in his
preaching than any of them, and more successful,
but because he had been such a remarkable desert-
ex*, and his being a chinstian was a testimony against
them. It is said, (x. 24.) The Jews watched the
gates day and night to kill him ; they incensed the
governor against him, as a dangerous man, who
therefore kept the city with a guard to apprehend
film, at his going out or coming in, 2 Cor. 11. 32.
Now Christ shewed Paul what great things he must
suffer for his name, (x. 16.) when hei*e is pi’esently
the government in arms against him, which was a
great thing, and, as all his other sufferings after¬
ward, helped to make him considerable. Saul was
no °ooner a chi’istian than a preacher ; no sooner a
preacher than a suffei’er ; so quick did he rise to the
top of pi*ei -rment ! Note, Whei*e God gives
gi*eat grace, he commonly exeixises it with great
trials.
2. How he was delivered. (1.) The design against
him was discovei’ed , Their lying in wait was known
of Saul, by some int^ligence, whether from heaven
or from men, we arc not told. (2.) The disciples
contrived to help hh*,, away, hid him, it is likely,
by day, and in the night, the gates being watched,
that he could not get away thi-ough them, they let
him down by the wall, in a basket, as he himself
relates it ; (2 Cor. 11. 33.) so he escaped tut of then
hands . This story, as it shews us that when we
enter into the way of God we must look for tempta
tion, and pi*epai*e accordingly ; so it shews us, that
the Lord knows how to deliver the godly out oj
temptation, and will with the temptation also maki
a way to escape, that we may not be by it detei'm
or driven from the way of God.
II. He met with difficulties at Jei*usalem the first
time he went thithex*, v. 26. He came to Jerusalem.
This is thought to be that journey to Jei*usalem,
which he himself speaks of; (Gal. 1. 18.) After
three years I went up to Jerusalem, saith he, to see
Peter, and abode with him fifteen days. But I ra¬
ther incline to think that this was a journey before
that, because his coming in and going out, his
preaching and disputing, (x. 28, 29.) seem to be
moi*e than would consist with his fifteen days’ stay,
(for that was no more,) and to require a longer time ;
and besides, now he came a stranger, but then he
came, Wo^o-xt nG/iov — to confer with Peter, as one
he was intimate with ; howevei*, it might possibly
be the same. Now obsei-ve,
1. How shy his fi'iends were of him ; (v. 26.)
When he came to Jerusalem, he did not go to the chief
priests and the Pharisees, (he had taken his leave
of them long since,) but he assayed to join himself
to the disciples ; whei*ever he came, he owntd him¬
self one of that despised pei'secuted people, and as¬
sociated with them ; they were now in his eyes the
excellent ones of the earth, in whom was all his de¬
light ; he desiixd to be acquainted with them, and
to be admitted into communion with them ; but thev
looked strange upon him, shut the door against him,
and would not go about any of their religious exei*-
cises if he wei*e by; for they were afraid of him.
Now might Paul be tempted to think himself in an
ill case, when the Jews had abandoned and perse¬
cuted him, and the chi’istians would not ixceive and
entertain him. Thus does he fall into divex’S tempta¬
tions, and needs the armour of righteousness, as we
all do, both on the right hand and on the left, that
we may not be discouraged, either by the unjust
treatment of our enemies, or the unkind treatment
of our fi’iends.
(1.) See what was the cause of their jealousy of
him ; They believed not that he was a disciple, but
that he only pretended to be so, and came among
them as a spy or an informei*. They knew what a
bitter pex*secutor he had been, with what fuiy he
went to Damascus some time ago ; they had heard
nothing of him since, and therefore thought he was
but a wolf in sheep’s clothing. The disciples of
Chi'ist need to be cautious whom they admit into
communion with them. Believe not every spirit.
Thei'e is need of the wisdom of the serpent, to keep
the mean between the extremes of suspicion on the
one hand and credulity on the other ; yet methinis
it is safer to err on the chai'itable side, because it is
an adjudged case, that it is better the tai’es should
be found among the wheat than that the wheat
should any of it be rooted up, and thrown out of the
field.
(2.) See how it was removed; (x. 27.) Barnabas
took him to the apostles themselves, who were not so
scrupulous as the inferior disciples, to whom he first,
assayed to join himself, and he declared to them, [ 1. *]
What Christ had done for him — he had shewed him¬
self to him in the way, and spoken to him ; and what
he said. [2.] What he had since done for Chi-'st;
he had preached boldly at Damascus in the name of
Jesus. How Baniabas came to know this, more
than the i*est of them, we are not told ; whether he
had himself been at Damascus, or had had letters
from tnence, or discoursed with some of that city,
I by which he came to the knowledge of this ; or
| whether he had formerly been acquainted with Paul
96
THE ACTS, IX.
in the Grecian synagogues, or at the feet of Gama¬
liel, and had such an account of his conversion from
himself as he saw cause enough to give credit to ; so
it was, that, being satisfied himself, he gave satisfac¬
tion to the apostles concerning him, he having
brought no testimonials from the disciples at Da¬
mascus, thinking he needed not , as some others,
epistles of commendation, 2 Cor. 3. 1. Note, The
introducing of a young convert into the communion
of the faithful, is a very good work, and which, as
we have opportunity, we should be ready to.
2. How sharp his enemies were upon him :
(1.) He was admitted into the communion of the
disciples, which was no little provocation to his ene¬
mies. It vexed the unbelieving Jews, to see Saul a
trophy of Christ’s victory, and a captive to his grace,
who had been such a champion for their cause ; to
see him coming in, and going out, with the a/iostles,
(v. 28. ) and to hear them glorying in him, or rather
glorifying God in him.
(2.) He appeared vigorous in the cause of Christ,
and this was yet more provoking to them ; ( v . 29.)
He s/iake boldly in the name of the Lord Jesus.
Note, Those that speak for Christ, have reason to
speak boldly ; for they have a good cause, and speak
for one who will at least speak for himself and them
too. The Grecians, or Hellenist Jews, were most
offended at him, because he had been one of them ;
and they drew him into a dispute, in which, no
doubt, he was too hard for them, as he had been for
the Jews at Damascus. One of the martyrs said,
Though she could not dispute for Christ, she could
cie for Christ ; but Paul could do both. Now the
Lord Jesus divided the spoils of the strong man armed
in Saul. For that same natural quickness and fer¬
vour of spirit, which, while he was in ignorance and
unbelief, made him a furious bigoted persecutor of
the faith, made him a most zealous courageous de¬
fender of the faith.
(3.) This brought him into peril of his life, with
which he narrowly escaped ; The Grecians, when
they found they could not deal with him in disputa¬
tion, contrived to silence him another way ; they
•went about to slay him, as they did Stephen, when
they could not resist the Spirit by which he spake, ch.
6. 10. That is a bad cause, that has recourse to
persecution for its last argument. But notice was
given of this conspiracy too, and effectual care taken
to secure this young champion ; (u. 30. ) When the
brethren knew what wasdesigned against him, they
brought him down to Cesarea. They remembered
how the putting of Stephen to death, upon his dis¬
puting with the Grecians, had been the beginning
of a sore persecution ; and therefore were afraid of
having such a vein opened again, and hastened Paul
out of the way. He that flies, may fight again ; he
that fled from Jerusalem, might do service at Tar¬
sus, the place of his nativity ; and thither they de¬
sired him by all means to go, in hopes he might go
on in his work with more safety than at Jerusalem.
Yet it was also by direction from heaven that he left
Jerusalem at this time, as he tells us himself, (ch.
22. 17, 18.) that Christ now appeared to him, and
ordered him to go quickly out of Jerusalem, for he
must be sent to the Gentiles, v. 21. Those by whom
God has work to do, shall be protected from all the
designs of their enemies against them till it is done.
Christ’s witnesses cannot be slain till they have
finished their testimony.
III. The churches had now a comfortable gleam
of libertv and peace ; (v. 31.) Then had the churches '
rest. Then, when Saul was converted, so some;
when that persecutor was taken off, those were
quiet, whom he used to irritate ; and then those
were quiet whom he used to molest. Or, the?i,
when he was gone from Jerusalem, the fury of the
Grecian Jews was a little abated, and they were the
more willing to bear with the other preachers now
that Saul was gone out of the way. Observe,
1. The churches had rest. . After a storm comes
a calm. Though we are always to expect trouble¬
some times, yet we may expect that they shall not
last always. This was a breathing-time allowed
' them, to prepare them for the next encounter,
j The churches that were already planted, were
mostly in Judea, Galilee, and Samaria, within the
limits of the Holy Land. There were the first
| Christian churches, where Christ had himself laid
the foundation.
2. They made a good use of this lucid interval.
| Instead of growing secure and wanton in the day of
their prosperity, they abounded more in their duty,
and made a good use of their tranquillity. ( 1. ) They
were edified, were built up in their most holy faith;
the more free and constant enjoyment they had of
the means of knowledge and grace, the more they
increased in knowledge and grace. (2. ) They walk -
ed in the fear of the Lord; were more exemplary
themselves for a holy heavenly conversation. They
lived so as that all who conversed with them might
say, Surely the fear of God reigns in those people.
(3.) They walked in the comfort of the Holy Ghost ;
they were not only faithful, but cheerful, in religion;
they stuck to the ways of the Lord, and sang in those
ways. The comfort of the Holy Ghost was then-
consolation, and that which they made their chief
joy. They had recourse to the comfort of the Holy
Ghost, and lived upon that, not only in days of trou¬
ble and affliction, but in days of rest and prosperity.
The comforts of the earth, when they had the most
free and full enjoyment of them, could not content
them without the comfort of the Holy Ghost. Ob¬
serve the connection of these two ; when they walked
in the fear of the Lord, then they walked in the
comfort of the Holy Ghost. Those are most likely
to walk cheerfully, that walk circumspectly.
3. God blessed it to them for their increase in
number; They were multiplied. Sometimes the
church multiplies the more for its being afflicted, as
Israel in Egypt ; yet if it were always so, the saints
of the Most High w'ould be worn out ; at other times
its rest contributes to its growth, as it enlarges the
opportunity of ministers, and invites those in, who
at first are afraid of suffering. Or, then, when they
walked in the fear of God and his com forts, then they
were multiplied. Thus they that will not be won by
the word, may be won by the conversation of pro¬
fessors.
32. And it came to pass, as Peter passed
throughout all quarters, he came down also
to the saints which dwelt at Lydda. 33.
And there he found a certain man named
Eneas, which had kept his bed eight years,
and was sick of the palsy. 34. And Peter
said unto him, Eneas, Jesus Christ maketh
thee whole : arise, and make thy bed. And
he arose immediately. 35. And all that
dwelt in Lydda and Saron saw him, and
turned to the Lord.
Here we have,
I. The visit Peter made to the churches that were
newlv planted by the dispersed preachers, v. 32.
1. He passed through all quarters ; as an apostle,
he w’as not to be the resident pastor of any one
church, but the itinerant visitor of many churches;
to confirm the doctrine of inferior preachers, to con¬
fer the Holy Ghost on them that believed, and to or¬
dain ministers. He passed Sia urdvruv — among them
all, who pertained to the churches of Judea, Gali¬
lee, and Samaria, mentioned in the foregoing chap-
97
THE ACTS, IX.
ter. He was, like his Master, always upon the re¬
move, and went about doing good ; but still his head¬
quarters were at Jerusalem, for there we shall find
him imprisoned, ch. 12.
2. He came to the saints at Lydda ; this seems to
be the same with Lod, a city in the tribe of Benja¬
min, mentioned 1 Chron. 8. 12. Ezra 2. 33. The
Christians are called saints, not only some particular
eminent ones, as saint Peter, and saint Paul, but
every sincere professor of the faith of Christ. These
are the saints on the earth , Ps. 16. 3.
II. The cure Peter wrought on Eneas, a man that
had been bedrid eight years, v. 33.
1. His case was very deplorable ; he was sick of
the palsy, a dumb palsy, perhaps a dead palsy ; the
disease was extreme, for he kept his bed ; it was in¬
veterate, for he kept his bed eight years; and we
may suppose that both he himself and all about him
despaired of relief for him, and concluded upon no
other than that he must still keep his bed till he re¬
moved to his grave. Christ chose such patients as
those, whose diseases were incurable in a course of
nature, to shew how desperate the case of fallen
mankind w;as when he undertook their cure. When
we were without strength, as this poor man, he sent
his word to heal us.
2. His cure was very admirable, v. 34. (1.) Peter
interested Christ in his case, and engaged him for
his relief ; Eneas, Jesus Christ maketh thee whole.
Peter does not pretend to do it himself by any power
of his own, but declares it to be Christ’s act and
deed, and directs him to look up to Christ for help,
and assures him of an immediate cure ; not, “He
will make thee,” but, “He does make thee, whole
he assures him also of a perfect cure; not, “He
makes thee easy, ’’but, “He makes thee whole.”
He does not express himself by way of prayer to
Christ that he would make him whole, but as one
having authority from Christ, and that knew his
mind, he declares him made whole. (2.) He or¬
dered him to bestir himself, to exert himself, “Arise
and mak thy bed, that all may see thou art tho¬
roughly cured. ” Let none say, that because it is
Christ that by the power of his grace works all our
works in us, therefore we have no work, no duty, to
do ; for though Jesus Christ makes thee whole, yet
thou must arise, and make use of the power he gives
thee. Arise, and make thy bed, for another use
than it has been, to be a bed of rest to thee, no
longer a bed of sickness. (3.) Power went along
with this word : he arose immediately, and, no
doubt, very willingly made his own bed.
III. The good influence this had upon many; ( v .
35.) All that dwelt at Lydda and Saron saw him,
and turned to the Lord. We can scarcely think
that every individual person in those countries took
cognizance of the miracle, and was wrought upon by
it, but many, the generality of the people in the
town of Lydda and in the country of Saron, or Sha¬
ron, a fruitful plain or valley, of which it was fore¬
told, Sharon shall be a fold of flocks, Isa. 65. 10.
1. They all made inquiry into the truth of the
miracle, did not overlook it, but saw him that was
healed, and saw that it was a miraculous cure that
was w rought upon him by the power of Christ, in
his name, and with a design to confirm and ratify
that doctrine of Christ which was now preached to
the world.
2. They all submitted to the convincing proof and
evidence there was in this of the divine original of
the Christian doctrine, and turned to the Lord, to
the Lord Jesus ; they turned from Judaism to Chris¬
tianity ; they embraced the doctrine of Christ, and
submitted to his ordinances ; and turned themselves
over to him to be ruled and taught and saved by him.
36. Now there was at Joppa a certain
Vor.. vi.- -N
disciple named Tabitha, which by inter¬
pretation is called Dorcas : this woman was
full of good works and alms-deeds which
she did. 37. And it came to pass in those
days, that she was sick, and died : whom
when they had washed, they laid her in an
upper chamber. 38. And forasmuch as
Lydda was nigh to Joppa, and the disciples
had heard that Peter was there, they sent
unto him two men, desiring, him that he
would not delay to come to them. 39.
Then Peter arose, and went with them.
When he was come, they brought him into
the upper chamber: and all the widows
stood by him weeping, and shewing the
coats and garments which Dorcas made,
while she was with them. 40. But Peter
put them all forth, and kneeled down, and
prayed ; and turning him to the body, said,
Tabitha, arise. And she opened her eyes :
and when she saw Peter, she sat up. 41.
And he gave her his hand, and lifted her
up, and when he had called the saints and
widows, he presented her alive. 42. And
it was known throughout all Joppa; and
many believed in the Lord. 43. And it
came to pass, that he tarried many days in
Joppa with one Simon a tanner.
Here we have a greater miracle wrought by Peter,
for the confirming of the gospel, and which ex¬
ceeded the former — the raising of Tabitha to life
when she had been for seme time dead. Here is,
I. The life and death and character of Tabitha,
on whom this miracle was wrought, v. 36, 37.
1. She lived at Joppa, a sea-port town in the tribe
of Dan, where Jonah took shipping to go to Tar-
shisli, now called Japho.
2. Her name was Tabitha, a Hebrew name, the
Greek for which is Dorcas, both signifying a doe, or
hind, or deer, a pleasant creature. Kaphtali is com¬
pared to a hind let loose, giving goodly words ; and
the wife to the kind and tender husband, is as the
loving hind, and as the pleasant roe, Prov. 5. 19.
3. She was a disciple, one that had embraced the
faith of Christ and was baptized ; and not only so,
but was eminent above many for works of charity ;
she shewed her faith by her works, her good works,
which she was full of, that is, which she abounded
in ; her head was full of cares and contrivances which
way she could do good. She devised liberal things,
Isa. 32. 8. Her hands were full of good employ
ment, she made a business of doing good, was never
idle, having learned to maintain good works, (Tit.
3. 8.) to keep up a constant course and method of
them. She was full of good works, as a tree that
is full of fruit. Many are full of good words, who
are empty and barren in good works ; but Tabitha
was a great doer, no great talker; JVon magna
loquimur, sed vivimus — We do not talk greu. .kings,
we live them. Among other good works, she w as
remarkable for her alms-deeds which she did, not
only her works of piety, which are good works and
the fruits of faith, but works of charity and benefi¬
cence, flowing from love to our neighbour and a holy
contempt of this world. Observe, She is praised
not only for the alms which she g.i»e, but for the
alms-deeds which she did. Those that have not
estates wherewith to give in charity, may yet V
THE ACTS, JX.
able to do in charity, working with their hands, or
walking with their feet, for the benefit of the poor.
And they who will not do a charitable deed, what¬
ever they may pretend, if they were rich would not
bestow a charitable gift. She was full of alms-deeds,
a>v v rolu — which she made ; there is an emphasis upon
her doing them, because what her hand found to do of
this kind she did with all her might, and persevered
in. They were alms-deeds, not which she proposed
and designed and said she would do, but which she
did ; not which she began to do, but which she did,
which she went through with, which she performed
the doing of , 2 Cor. 8. 11. — 9. 7. T. his is the life
and character of a certain disciple, and should agree
to all the disciples of Christ ; for if thus we bear
much fruit, then are we his disciples indeed, John
15. 8.
4. She was removed in the midst of her useful¬
ness ; (v. 37.) In those days she fell sick, and died.
It is promised to those who consider the poor, not
that they shall never be sick, but that the Lord will
strengthen them upon the bed of languishing, at
least with strength in their soul, and so will make
all their bed in their sickness, will make it easy, Ps.
41. 1, 3. They cannot hope that they shall never
die, (merciful men are taken away, and merciful
women too, witness Tabitha,) but they may hope
that they shall find mercy of the Lord in that day,
2 Tim. 1. 18.
5. Her friends and those about her did not pre¬
sently bury her, as usual, because they were in hopes
Peter would come and raise her to life again ; but
they washed the dead body, according to the cus¬
tom, which, they say, was with warm water, which,
if there were any life remaining in the body, would
recover it ; so that this was done to shew that she
was really and truly dead ; they tried all the usual
methods to bring her to life, and could not. Con-
clamatum est — the last cry was uttered. They laid
her out in her grave-clothes in an upper chamber ;
which Dr. Lightfoot thinks was, probably, the pub¬
lic meeting-room for the believers of that town ;
and they laid the body there, that Peter, if he would
come, might raise her to life the more solemnly in
that place.
II. The request which her Christian friends sent
to Peter to come to them with all speed, not to at¬
tend the funeral, but, if it might be, to prevent it,
v. 38. Lydda, where Peter now was, was nigh to
Joppa, and the disciples at Joppa had heard that
Peter was there, and that he had raised Eneas
from a bed of languishing ; and therefore they sent
to him two men, to make the message the more so¬
lemn and respectful, desiring him that he would not
delay to come to them ; not telling him the occasion,
lest he should modestly decline coming upon so
great an errand as to raise the dead ; if they can but
get him to them, they will leave it to him. Their
friend was dead, and it was too late to send for a
physician, but not too late to send for Peter. Post
mortem medicus — a physician after death is an ab¬
surdity, but not Post mortem apostolus — an apostle
after death.
III. The posture in which he found the surviving,
when he came to them ; (v. 39. ) Peter arose, and
went with them. Though they did not tell him
what they wanted him for, yet he was willing to go
along with them, believing it was upon some good
account or other that he was sent for. Let not
faithful ministers grudge to be at every body’s beck,
as far as they have ability, when the great apostle
made himself the servant of all, 1 Cor. 9. 19. He
found the corpse laid in the upper chamber, and at¬
tended by widows ; probably such as were in the
communion of the church, poor widows ; there they
were,
1. Commending the deceased ; a good work,
when there was that in them which was truly com •
mendable, and recommendable to imitation, and it
is done modestly and soberly, and without flattery
of the survivors or any sinister intention, but purely
for the glory of God, and the exciting of others to
that which is virtuous and praise-worthy. The
commendation of Tabitha was like her own virtues,
not in word, but in deed. Here were no encomiums
of her in orations, or poems inscribed to her memo¬
ry ; but the widows shewed the coats and garments
which she made for them, and bestowed upon them
while she was with them. It was the comfort of Job,
while he lived, that the loins of the poor blessed him,
because they were warmed with the fleece of his
sheep, Job 31. 20. And here it was the credit of
Tabitha, when she was dead, that the backs of the
widows praised her for the garments which she
made them. And those are certainly best praised,
whose own works praise them in the gates, whether
the words of others do or no. And it is much more
honourable to clothe a company of decrepit widows
with needful clothing for night and day, who will
pray for their benefactors when they do not see •
them, than to clothe a company of lazy footmen
with rich liveries, who perhaps behind their backs
will curse them that clothe them ; (Eccl. 7. 21.)
and it is what all that are wise and good will take a
greater pleasure in ; for goodness is true greatness,
and will pass better in the account shortly. Ob¬
serve, (1.) Into what channel Tabitha turned much
of her charity ; doubtless there were other instances
of her alms-deeds which she did, but this was now
produced ; she did, as it should seem, with her own
hands, make coats and garments for poor widows,
who perhaps with their own labour could make a
shift to get their bread, but could not earn enough
to buy clothes. And this is an excellent piece of
charity, If thou seest the naked, that thou cover him,
(Isa. 58. 7.) and not to think it enough to say, Be ye
warmed, James 2. 15, 16. (2.) What a grateful
sense the poor had of her kindness ; They shewed
the coats, not ashamed to own that they were in¬
debted to her for the clothes on their backs. Those
are horribly ungrateful indeed, who have kindness
shewn them, and will not make at least an acknow¬
ledgment of it, by shewing the kindness that is done
them, as these widows here did. Those who re¬
ceive alms, are not obliged so industriously to con¬
ceal it, as those are who give alms. When the
poor reflect upon the rich as uncharitable and un¬
merciful, they ought to reflect upon themselves, and
consider whether they are not unthankful and un¬
grateful. Their shewing the coats and garments
which Dorcas made, tended to the praise not only
of her charity, but of her industry, according to the
character of the virtuous woman, that she lays her
hands to the spindle, or at least to the needle, and
then stretches out her hand to the poor, and reaches
forth her hands to the needy, of what she l>as work-,
ed ; and w'hen God and the poor have thus had
their due she makes herself coverings of tapestry,
and her own clothing is silk and purple, Prov. 31.
19—22.
2. They were here lamenting the loss of her ; the
widows stood by Peter, weeping. When the mer¬
ciful are taken away, it should be laid to heart, es¬
pecially by those to whom they have been in a par¬
ticular manner merciful. They needed not to weep
for her ; she was taken from the evil to come, she
rests from her labours, and her works follow her,
beside those she leaves behind her : but they weep
for themselves and for their children, who will soon
find the want of such a good woman, that had not left
her fellow'. Observe, They take notice of what good
Dorcas did while she was with them ; but now she
is gone from them, and that is the grief. Those
that are charitable will find that the poor they have
99
THE ACTS, X.
always with them ; but it is well if those that are
poor find that the charitable they have always with
them. We must make a good use of the lights that
yet a little while are with us, because they will not
be always with us, will not be long with us : and
when they are gone, we shall think what they did
when they were with us. It should seem, the wi¬
dows wept before Peter, as an inducement to him,
if he could do any thing, to have compassion on
them and help them, and restore one to them that
used to have compassion on them. When charita¬
ble people are dead, there is no praying them to life
again ; but when they are sick, that piece of grati¬
tude is owing them, to pray for their recovery, that,
if it be the will of God, those may be spared to live,
who can ill be spared to die.
IV. The manner how she was raised to life.
1. Privately ; she was laid in the upper room,
where they used to have their public meetings, and,
it should seem, there was great crowding about the
dead body, in expectation of what would be done ;
but Peter put them all forth, all the weeping wi¬
dows, all but some few relations of the family, or
perhaps the heads of the church, to join with him in
prayer ; as Christ did, Matt. 9. 25. Thus Peter de¬
clined every thing that looked like vainglory and
ostentation ; they came to see, but he did not come
to be seen. He put them all forth, that he might
with the more freedom pour out his soul before God
in prayer upon this occasion, and not be disturbed
with their noisy and clamourous lamentations.
2. By prayer ; in his healing Eneas there was an
implicit prayer, but in this greater work he address¬
ed himself to God by solemn prayer, as Christ when
he raised Lazarus : but Christ’s prayer was with
the authority of a Son, who quickens whom he will;
Peter’s, with the submission of a servant, who is
under direction, and therefore he kneeled down and
prayed.
3. By the word, a quickening word, a word which
is spirit and life ; he turned to the body , which inti¬
mates that when he prayed he turned/row? it ; lest
the sight of it should discourage his faith, he looked
another way, to teach us, like Abraham, against
hope, to believe in hope, and overlook the difficulties
that lie in the way, not considering the body as now
dead, lest he should stoker the promise, Rom. 4.
19, 20. But when he had prayed, he turned to the
body, and spake in his Master’s name, and accord¬
ing to his example, “ Tabitha, arise ; return to life
again.” Power went along with this word, and she
came to life, opened her eyes which death had clos¬
ed. Thus in the raising of dead souls to spiritual
life, the first sign of life is the opening of the eyes of
the mind, ch. 26. 18. When she saw Peter, she sat
up, to shew that she was really and truly alive ; and
(z>. 41.) he gave her his hand and lift her up; not
as if she laboured under any remaining weakness ;
but thus he would as it were welcome her to life
again, and give her the right hand of fellowship
among the living, from whom she had been cut off.
And lastly, he called the saints and widows, who
were all in sorrow for her death, and presented her
alive to them, to their great comfort ; particularly
of the widows, who laid her death much to heart,
(?>. 41.) to them he presented her, as Elijah, (1
Kings 17. 23.) and Elisha, (2 Kings 4. 36.) and
Christ, (Luke 7. 15A presented the dead sons alive
to their mothers. The greatest joy and satisfaction
are expressed by life from the dead.
V. The good effect of this miracle.
1. Many were by it convinced of the truth of the
gospel, that it was from heaven, and not of men,
and believed in the Lord, v. 42. The thing was
known . hroughout all Joppa ; it would be in every
body’s mouth quickly, and it being a town of seafar¬
ing men, the notice of it would be the sooner carried
from thence to other countries ; and though some
never minded it, many were wrought upon by it.
This was the end of miracles, to confirm a divine
revelation.
2. Peter was hereby induced to continue some
time in this city, v. 43. Finding that a door of op¬
portunity was opened for him there, he tarried
there many days, till he was sent thence, and sent
for from thence upon business to another place. He
tarried not in the house of Tabitha, though she was
rich, lest he should seem to seek his own glory ; but
he took up his lodgings with one Simon a tanner, an
ordinary tradesman, which is an instance of his con¬
descension and humility : and hereby he has taught
us not to mind high things, but to condescend to
them of low estate, Rom. 12. 16. And though Peter
might seem to be buried in obscurity here in the
house of a poor tanner by the sea-side, yet hence
God fetched him to a noble piece of service in the
next chapter; for those that humble themselves
shall be exalted.
CHAP. X.
It is a turn very new and remarkable, which the story of this
chapter gives to the Acts of the apostles ; hitherto, both at
Jerusalem and every where else where the ministers of
Christ came, they preached the gospel only to the Jews, or
those Greeks that were circumcised and proselyted to the
Jews’ religion ; but now, Lo, we turn to the Gentiles ; and
to them the door of faith is here opened : good news indeed
to us sinners of the Gentiles. The apostle Peter is the
man that is first employed to admit uncircumcised Gen¬
tiles into the Christian church ; and Cornelius, a Roman
centurion or colonel, is the first that with his family and
friends is so admitted. Now here we are told, I. How
Cornelius was directed by a vision to send for Peter, and
did send for him accordingly, v. 1..8. II. How Peter
was directed by a vision to go to Cornelius, though he was
a Gentile, without making any scruple of it; and did go
accordingly, v. 9 . . 23. III. The happy interview between
Peter and Cornelius at Cesarea, v. 24 . . 33. IV. The ser¬
mon Peter preached in the house of Cornelius to him and
to his friends, v. 34.. 43. V. The baptizing of Cornelius
and his friends with the Holy Ghost first, and then with
water, v. 44 . . 48.
1. rpHERE was a certain man in Ce-
JL sarea, called Cornelius, a centurion
of the band called the Italian band, 2. A
devout man, and one that feared God with
all his house, which gave much alms to the
people, and prayed to God alway. 3. He
saw in a vision evidently, about the ninth
hour of the day, an angel of God coming
in to him, and saying unto him, Cornelius.
4. And when he looked on him, he was
afraid, and said, What is it, Lord ? And
he said unto him, Thy prayers and thine
alms are come up for a memorial before
God. 5. And now send men to Joppa,
and call for one Simon, whose surname is
Peter: 6. He lodgeth with one Simon a
tanner, whose house is by the sea-side : he
shall tell thee what thou oughtest to do.
7. And when the angel which spake unto
Cornelius was departed, he called two of
his household servants, and a devout sol¬
dier of them that waited on him continu¬
ally ; 8. And when he had declared all
these things unto them, he sent them to
Joppa.
The bringing of the gospel to the Gentiles, and
the bringing of them who had been strangers and
100
THE ACTS, X.
foreigners to be fellow-citizens with the saints, and
of the household of God, were such a mystery to the
apostles themselves, and such a surprise, (Eph. 3.
3, 6. ) that it concerns us carefully to observe all the
circumstances of the beginning of this great work,
this part of the mystery of Godliness — Christ / treach-
ed to the Gentiles, and believed on in the world, 1
Tim. 3. 16. It is not unlikely that some Gentiles
might before now have stepped into a synagogue of
the Jews, and heard the gospel preached ; but the
gospel was never yet designedly preached to the
Gentiles, nor any of them baptized, Cornelius was
the first. And here we have,
I. An account given us of this Cornelius, who and
what he was, that was the first-born of the Gentiles
to Christ. We are here told that he was a great
man and a good man ; two characters that seldom
meet, but here they did : and where they do meet,
they put a lustre upon each other ; goodness makes
greatness truly valuable, and greatness makes good¬
ness much more serviceable.
1. Cornelius was an officer of the army, v. 1. He
was at present quartered in Cesarea, a strong city,
lately re-edified and fortified by Herod the Great,
and called Cesarea in honour of Augustus Caesar.
It lay upon the sea-shore, very convenient for the
keeping up of a correspondence between Rome and
its conquests in those parts. The Roman governor
or proconsul ordinarily resided here, ch. 23. 23, 24.
— 25. 6. Here was a band, or cohort, or regiment,
of the Roman army, which probably was the go¬
vernor’s life-guard, and is here called the Italian
band ; because, that they might be the more sure
of their fidelity, they were all native Romans, or
Italians ; Cornelius had a command in this part of
the army. His name, Cornelius, was much used
among the Romans, among some of the most ancient
and noble families. He was an officer of considera¬
ble rank and figure, a centurion. We read of one
in our Saviour’s time of that rank, whom he gave a
great commendation of, Matt. 8. 10. When a Gen¬
tile must be pitched upon to receive the gospel first,
it is not a Gentile philosopher, much less a Gentile
priest, (who are bigoted to their notions and worship,
and prejudiced against the gospel of Christ,) but a
Gentile soldier, who is a man of more free thought;
and he that truly is so, when the Christian doctrine
is fairly set before him, cannot but receive it, and
bid it welcome. Fishermen, unlearned and igno¬
rant men, were the first of the Jewish converts, but
not so of the Gentiles ; for the world shall know that
the gospel has that in it which may recommend it
to men of polite learning and a liberal education, as
we have reason to think this centurion was. Let
not soldiers and officers of the army plead that their
employment frees them from the restraints which
some others are under, and giving them an oppor¬
tunity of living more at large, may excuse them if
they be not religious ; for here was an officer of the
army that embraced Christianity, and yet was neither
turned put of his place, nor turned himself out. And
lastly, it was a mortification to the Jews, that not
only the Gentiles were taken into the church, but
that the first who was taken in, was an officer of the
Roman army, which was to them the abomination
of desolation.
2. He was, according to the measure of the light
he had, a religious man ; it is a very good charac¬
ter that is given of him, v. 2. He was no idolater,
no worshipper of false gods or images, nor allowed
himself in anv of those immoralities which the
greater part of the Gentile world were given up to,
to punish them for their idolatry. (1.) He was pos¬
sessed with a principle of regard to the true and liv¬
ing God ; he was a devout man, and one that feared
God ; he believed in one God, the Creator of hea¬
ven and earth, and had a reverence for h s glory and
authority, and a dread of offending him by sin ; and
though he was a soldier, it was no diminution to the
credit of his valour to tremble before God. (2. ) He
kept up religion in his family ; he feared God with
all his house. He would not admit any idolaters un¬
der his roof ; but took care that not himself only,
but all his, should serve the Lord. Every good man
will do what he can that those about him may be
good too. (3.) He was a very charitable man ; he
f'ave much alms to the people, the people of the
ews, notwithstanding the singularities ot their reli¬
gion. Though he was a Gentile, he was willing to
contribute to the relief of one that was a real ob¬
ject of charity, without asking what religion he was
of. (4.) He was much in prayer ; he prayed to God
always. He kept up stated times for prayer, and
was constant to them. Note, Wherever the fear
of God rules in the heart, it will appear both in
works of charity and of piety, and neither will ex
cuse us from the other.
II. The orders given him from heaven by the min¬
istry of an angel, to send for Peter to come to him ;
which he would never have done, if he had net been
thus directed to do it. Observe,
1. How, and in what way, these orders were given
him ; he had a vision, in which an angel delivered
them to him. It was about the ninth hour of the
day, at three of the clock in the afternoon, which is
with us an hour of business and conversation ; but
then, because it was in the temple the time of the
offering of the evening sacrifice, it was made by de¬
vout people an hour of prayer, to intimate that all
our prayers are to be offered up in the virtue of the
great Sacrifice. Cornelius was now at prayer ; so
he tells us himself, v. 30. Now .here we are told,
(1.) That an angel of God came in to him. By the
brightness of his countenance, and the manner of
his coming in, he knew him to be something more
than man, and therefore nothing less than an angel,
an express from heaven. (2.) That he saw him
evidently with his bodily eyes, not in a dream pre¬
sented to his imagination, but in a vision, presented
to his sight ; for his greater satisfaction, it carried
its own evidence along with it. (3.) That he called
him by his name, Cornelius, to intimate the particu¬
lar notice God took of him. (4.) That this put Cor¬
nelius for the present into some confusion; {y. 4.)
When he looked on him, he was afraid ; the wisest
and best men have been struck with fear upon the
appearance of any extraordinary messenger from
heaven ; and justly, for sinful man knows he has no
reason to expect any good tidings from thence. And
therefore Cornelius cries, “ What is it, Lord? What
is the matter ?” This he speaks as one afraid of
something amiss, and longing to be eased of that
fear, bv knowing the truth ; or, as one desirous to
know the mind of God, and rdacly to comply with
it, as Joshua ; What saith my Lord unto his ser¬
vant? And Samuel, Speak, for thy servant heareth.
2. What the message was, that was delivered
him.
(1.) He is assured that God accepts of him in
walking according to the light he had ; (y. 4.) Thy
prayers and thine alms are come up for a memorial
before God. Observe, Prayers and alms must go
together. We must follow our prayers with alms ;
for the fast that God hath chosen, is to draw out the
soul to the hungry, Isa. 58. 6, 7. It is not enough
to prav that what we have may be sanctified to us,
but we must give alms of such things as we have ;
and then, behold, all things are clean to us, Luke 11.
41. And we must follow our alms with our prayers
that God would graciously accept them, and that
they may be blessed to those to whom they are
given. Cornelius prayed, and gave alms, not as the
Pharisees, to be sent rf men, but in sincerity, ns unto
God ; and he is here told, that they were come up
0
THE ACTS, X.
for a memona . before God ; they were upon record
m beaven, in the book of remembrance that is writ¬
ten there for all that fear God, and shall be remem-
beied to his advantage ; “ Thy prayers shall be an¬
swered, and thine alms recompensed.” The sacri¬
fices under the law are said to be for a memorial.
See Lev. 2. 9, 16. — 5. 12. — 6. 15. And prayers and
alms are our spiritual offerings, which God is pleased
to take cognizance of, and have regard to. The di¬
vine revelation communicated to the Jews, as far as
the Gentiles were concerned in it, not only as it di¬
rected and improved the light and law of nature,
but as it promised a Messiah to come, Cornelius be¬
lieved and submitted to ; what he did he did in that
faith, and was accepted of God in it ; for the Gen¬
tiles, to whom the law of Moses came, were not
obliged to become circumcised Jews, as those to
whom the gospel of Christ comes, are to become
baptized Christians.
(2.) He is appointed to inquire after a further dis¬
covery of divine grace, now lately made to, the
world, v. 5, 6. He must send forthwith to Jofi/ia,
- and inquire for one Simon Peter ; he lodgeth at the
house of one Simon a tanner ; his house is by the sea¬
side, and if he be sent for, he will come ; and whe?i
he comes , he shall tell thee what thou o ugh test to do,
in answer to thy question, What is it, Lord? Now
here are two things very surprising, and worthy our
consideration.
[1. ] Cornelius prays and gives alms in the fear of
God ; is religious himself, and keeps up religion in
his family, and all this so as to be accepted of God
in it ; and yet there is something further, that he
ought to do ; he ought to embrace the Christian re¬
ligion, now that God has established it among men.
Not, He may do it if he pleases, it will be an im¬
provement and entertainment to him ; but, He must
do it, it is indispensably necessary to his acceptance
with God for the future, though he has been ac¬
cepted in his services hitherto. He that believed
the promise of the Messiah, must now believe the
performance of that promise. Now that God had
given a further record concerning his Son than what
had been given in the Old Testament prophecies,
he requires that we receive that when it is brought
to us. And now neither our prayers nor our alms
come u/i for a memorial before God unless we be¬
lieve in Jesus Christ ; for it is that further which we
ought to do. This is his commandment, that we be-\
lieve ; prayers and alms are accepted from those
that believe that the Lord is God, and have not op¬
portunity of knowing more. But from those to whom
it is preached, that Jesus is Christ, it is necessary to
the acceptance of their persons, prayers, and alms,
that they believe that, and rest upon him alone for
acceptance.
[2.] Cornelius has now an angel from heaven
talking to him, and yet he must not receive the gos¬
pel of Christ from this angel, nor be told by him
what he ought to do, but all that the angel has to
say, is, “Send for Peter, and he shall tell thee.” As
the former observation puts a mighty honour upon
the gospel, so does this upon the gospel-ministry : it
was not to the highest of angels, but to them who
were less than the least of all saints, that this grace
was given, to preach among the Gentiles the un¬
searchable riches of Christ, (Eph. 3. 8.) that the ex¬
cellency of the power might be of God, and the dig¬
nity of an institution of Christ supported ; for unto
the angels hath he not put in subjection the world to
come , (Heb. 2. 5.) but to the Son of man as the So¬
vereign, and the sons of men as his agents and minis¬
ters of state, whose terror shall not make us afraid,
?ior their hand be heavy upon us, as this angel’s now
was to Cornelius. And as it was an honour to the
apostle, that he must preach that which an angel
might not, so it was a further honour, that an angel
was dispatched on purpose from heaven to order
him to be sent for. To bring a faithful minister and
a willing people together, is a work worthy of an
angel, and what therefore the greatest of men should
be glad to be employed in.
III. His immediate obedience to these orders, v.
7, 8. He sent with all speed to Joppa, to fetch Pe
ter to him. Had he himself only been concerned,
he would have gone to Joppa to him. But he had a
family, and kinsmen, and friends, ( v . 24.) a little
congregation of them, that could not go with him to
Joppa, and therefore he sends for Peter. Observe,
1. When he sent ; as soon as ever the angel which
spake unto him, was departed. Without dispute or
delay he was obedient to the heavenly vision. He
perceived, by what the angel said, he was to have
some further work prescribed him, and he longed
to have it told him. He made haste, and delayed
not, to do this commandment. In anv affair where¬
in our souls are concerned, it is goed for us not to
lose time.
2. Whom he sent ; two of his household scri'ants,
who all feared God, and a devout sold er, cne of them
that waited on him continually. Observe, A devout
centurion had devout soldiers'; a little devotion ccm-
monly goes a great way with soldiers, but there
would be more of it in the soldiers, if there were but
more of it in the commanders. Officers in an army,
that have such a great power over the soldiers, as
we find the centurion had, (Matt. 8. 9. ) have a great
opportunity of promoting religion, at least of re¬
straining vice and profaneness, in those under their
command, if they would but improve it. Observe,
When this centurion was to choose some of his sol¬
diers to attend his person, and to be always about
him, he pitched upon such of them as were devout ;
they shall be preferred and countenanced, to encou¬
rage others to be so ; he went by David’s rule, (Ps.
101. 6.) Mine eye shall be upon the faithful in the
land, that they may dwell with me.
3. What instructions he gave them ; ( v . S.) he de¬
clared all these things unto- them, told them of the
vision he had, and the orders given him to send for
Peter, because Peter’s coming was a thing in which
they were concerned, for they had souls to save as
well as he. Therefore he does not only tell them
where to find Peter, (which he might have thought
it enough to do, the servant knows not what his Lord
doetli ,) but he tells them on what errand he was to
come, that they might importune him.
9. On the morrow, as they went on their
journey, and drew nigh unto the city, Peter
went up upon the house-top to pray about
the sixth hour : 10. And he became very
hungry, and would have eaten : but while
they made ready, he fell into a trance, 1 1.
And saw heaven opened, and a certain ves¬
sel descending unto him, as it had been a
great sheet knit at the four corners, and let
down to the earth : 12. Wherein were all
manner of four-footed beasts of the earth,
and wild beasts, and creeping things, and
fowls of the air. 13. And there came a
voice to him, Rise, Peter; kill, and eat.
14. But Peter said, Not so, Lord; for I
have never eaten any thing that is com¬
mon or unclean. 15. And the voice spake
unto him again the second time, What
God hath cleansed, that call not thou com¬
mon. 1 6. This was done thrice : and the
102
THE ACTS, X..
vessel was received up again into heaven.
17. Now while Peter doubted in himself
what this vision which he had seen should
mean, behold, the men which were sent
from Cornelius had made inquiry for Si¬
mon’s house, and stood before the gate,
18. And called, and asked whether Simon,
which was surnamed Peter, were lodged
there.
Cornelius had received positive orders from hea¬
ven to send for Peter, whom otherwise he had not
heard of, or at least not heeded ; but here is another
difficulty that lies in the way of bringing them to¬
gether — the question is, whether Peter will come to
Cornelius when he is sent for ; not as if he thinks it
below him to come at a beck, or as if he is afraid to
reach his doctrine to a polite man as Cornelius was:
ut it sticks at a point of conscience. Cornelius is a
very worthy man, and has many good qualities, but
he is a Gentile, he is not circumcised ; and because
God in his law had forbidden his people to associate
with idolatrous nations, they would not keep com¬
pany with any but those of their own religion, though
they were ever so deserving ; and they carried the
matter so far, that they made even the involuntary
touch of a Gentile to contract a ceremonial pollu¬
tion, John 18. 28. Peter had not got over this stin¬
gy bigoted notion of his countrymen, and therefore
will be shy of coming to Cornelius. Now, to re¬
move this difficulty he has a vision here, to prepare
him to receive the message sent him by Cornelius,
as Ananias had to prepare him to go to Paul. The
scriptures of the Old Testament had spoken plainly
of the bringing in of the Gentiles into the church ;
Christ had given plain intimations of it, when he or¬
dered them to teach all nations ; and yet even Peter
himself, who knew so much of his Master’s mind,
cannot understand it, till it was here revealed by
vision, that the Gentiles should he fellow heirs , Eph. 3.
6. Now here observe,
I. The circumstances of this vision.
1. It was when the messengers sent from Corne¬
lius were now nigh the city, v. 9. Peter knew nothing
of their approach, and they knew nothing of his
praying ; but he that knew both him and them, was
preparing things for the interview, and facilitating
the end of their negotiation. To all God’s purposes
there is a time, a proper time ; and he is pleased
often to bring things to the minds of his ministers,
which they had not thought of, just then when they
have occasion to use them.
2. It was when Peter went up. upon the house-top
to pray, about noon. (1.) Peter was much in prayer,
much in secret prayer, though he had a great deal
of public work upon his hands. (2.) He prayed
about the sixth hour, according to David’s example,
who, not only morning and evening, but at noon,
addressed himself to God by prayer, Ps. 55. 17.
From morning to night we should think to be too
long to be without meat ; yet who thinks it is too
long to be without prayer ? (3. ) He prayed upon the
house-top ; thither he retired for privacy, where he
could neither hear nor be heard, and so might avoid
both distraction and ostentation. There, upon the
roof of the house, he had a full view of the heavens,
which might assist his pious adoration' of the God he
prayed to ; and there he had also a full view of the
city and country, which might assist his pious com¬
passion of the people he prayed for. (4.) He had
this vision immediately after he had prayed, as an
answer to his prayer for the spreading of the gos¬
pel ; and because the ascent of the heart to God in
prayer is an excellent preparative to receive the dis¬
coveries of the divine grace and favour.
3. It was when he became very hungry, and was
waiting for his dinner ; (n. 10. ) probably, he had
not eaten before that day, though doubtless he had
prayed before ; and now he would have eaten, Z6t\i
ytva-surhii — he would have tasted, which intimates
his great moderation and temperance in eating ;
when he was very hungry, yet he would be content
with a little, with a taste, and would not fly upon
the spoil. Now this hunger was a proper inlet to
the vision about meats, as Christ’s hunger in the
wilderness was to Satan’s temptation to turn stones
into bread.
II. The vision itself, which was not so plain as that
to Cornelius, but more figurative and enigmatical,
to make the deeper impression.
1. He fell into a trance or ecstasy, not of terror,
but of contemplation, with which he was so entirely
swallowed up as not only not to be regardful, but not
to be sensible,, of external things ; he quite lost him¬
self to this world, and so- had his mind entirely free
for converse with divine things ; as Adam in inno-
cency, when the deep sleep fell upon him. The
more clear we get of the world, the more near we
get to heaven : whether Peter was now in the body
or out of the body, he could not himself tell, much
less can we, 2 Cor. 12. 2, 3. See Gen. 15. 12. Acts
22. 17.
2. He saw heaven opened ; that he might be sure
that his authority to go to Cornelius was indeed from
heaven ; that it was a divine light which altered his
sentiments, and a divine power which gave him his
commission. The opening of the heavens signified
the opening of a mystery that had been hid, Rom.
16. 25.
3. He saw a great sheet full of all manner of liv¬
ing creatures, which descended from heaven, and
was let down to him, to the earth, that is, to the roof
of the house where he now was. Here were not
only beasts of the earth, but fowls ol the air, which
might have flown away, laid at his feet ; and not only
tame beasts, but wild. Here were no fishes of the
sea, because there were none of them in particular
unclean, but whatever had fins and scales were al-
lov’ed to be eaten. Some make this sheet, thus
filled, to represent the church of Christ. It comes
down from heaven, from heaven opened, not only to
send it down, (Rev. 21. 2.) but to receive souls sent
up from it ; it is knit at the four corners, to receive
those from all parts of the world, that are willing to
be added to it ; and to retain and keep those safe,
that are taken into it, that they may not fall cut ;
and in this we find some of ali countries, nations,
and languages, without any distinction of Greek or
Jew, or any disadvantage put upon Barbarian or
Scythian, Col. 3. 11. The net of the gospel incloses
all, both bad and good ; thc.se that before were
clean, and unclean. Or, it may be applied to the
bounty of the Divine Providence, which, antece¬
dently to the prohibitions of the ceremonial law,
had given to man a liberty to use all the creatures,
to which bv the cancelling of that law we are now
restored. By this vision we are taught to see all the
benefit and service we have from the inferior crea
tures coming down to us from heaven ; it is the gift
of God who made them, made them fit for us, and
then gave to man a right to them, and dominion over
them. Lord, what is man that he should be thus
magnified ! Ps. 8. 4 — 8. How should it double our
comfort in the creatures, and our obligations to serve
God in the use of them, to see them thus let down
to us out of heaven !
4. Peter was ordered by a voice from heaven to
make use of this pleptv and variety which God
had sent him ; (v. 13.) “ Pise , Peter, kill, and eat ;
without putting any difference between clean and
unclean, take which thou hast most mind to.” The
distinction of meats which the law made, was in
103
THE ACTS, X.
tended to put a difference between Jew and Gentile,
that it might be difficult to them to dine and sup
with a Gentile, because they would have that set
before them, which they were not allowed to eat ;
and now the taking off of that prohibition was a
plain allowance to converse with the Gentiles, and
to be free and familiar with them ; now th?y might
fare as they fared, and therefore might cat with
them, and be fellow-commoners with them.
5. Peter stuck to his principles, and would by no
means hearken to the motion, though he was hun¬
gry ; {y. 14 .) JVot so, Lord. Though hunger will
break through stone-walls, God’s laws should be to
us a stronger fence than stone- walls, and not so easily
broken through. And he will adhere to God’s laws,
though he had a countermand by a voice from hea-
\ en, not knowing at first but that Kill, and eat, was
a command of trial whether he would adhere to
,tne more sure word, the written law ; and if so his
answer had been very good, Not so, Lord. Temp¬
tations to eat forbidden fruit must not be parleyed
with, but peremptorily rejected ; we must startle at
the thought of it. Not so, Lord. The reason he
gives, is, “ For I have never eaten any thing that
is common or unclean ; hitherto I have kept my in¬
tegrity in tais matter, and will still keep it.” If God,
by his grace, has preserved us from gross sin unto
this day, we should use that as an argument with
ourselves to abstain from all appearance of evil.
So strict were the pious Jews in this matter, that
the seven brethren, those glorious martyrs under
Antiochus, chose rather to be tortured to death in
the most cruel manner that ever was, than to eat
swine’s flesh, because it was forbidden by the law.
No wonder then that Peter says it with so much
pleasure, that his conscience could witness for him,
that he had never gratified his appetite with any
forbidden food.
6. God, by a second voice from heaven, pro¬
claimed the repeal of the law in this case ; (v. 16.)
What God hath cleansed, that call not thou com¬
mon. He that made the law, might alter it when
he pleased, and reduce the matter to its first state.
God had, for reasons suited to the Old Testament
dispensation, restrained the Jews from eating such
and such meats, which, while that dispensation
lasted, they were obliged in conscience to submit
to ; but he has now, for reasons suited to the New
Testament dispensation, taken off that restraint,
and set the matter at large, has cleansed that which
was before polluted to us, and we ought to make use
of, and stand fast in, the liberty wherewith Christ
has made us free, and not call that common or un¬
clean, which'God has now declared clean. Note,
We ought to welcome it as a great mercy, that by
the. gospel of Christ we are freed from the distinc¬
tion of meats, which was made by the law of Moses,
and that now every creature of God is good, and
nothing to be refused ; not so much because hereby
we gain the use of swine’s flesh, hares, rabbits, and
other pleasant and wholesome food for our bodies,
but chiefly because conscience is hereby freed from
a yoke in things of this nature, that we might serve
God without fear. Though the gospel has made
duties which were not so bv the law of nature, yet
it has not, like the law of Moses, made sins that
were not so. Those who command to abstain from
some kinds of meat, at some times of the year, and
place religion in it, call that common which God
hath cleansed, and, in that error, more than in any
truth, are the successors of Peter.
7. This was done thrice, v. 16. The sheet was
drawn up a little way, and let down again the se¬
cond time, and so the third time, with the same call
to him, to kill, and eat, and the same reason, that
what God hath cleansed, we must not call common ;
but, whether Peter’s refusal was repeated the se¬
cond and third time, is not certain ; surely it was
not, when his objection had the first time received
such a satisfactory answer. The doubling of Pha
raoh’s dream, and so the trebling of Peter’s vision,
were to shew that the thing was certain, and engage
him to take so much the more notice of it. The in¬
structions given us in the things of God, whether by
the ear in the preaching of the word, or by the eye
in sacraments, need to be often repeated; precept
must be upon precept, and line upon line. But at
last the vessel was received up into heaven. Those
who make this vessel to represent the church, in¬
cluding both Jews and Gentiles, as this did both
clean and unclean creatures, make this very aptly
to signify the admission of the believing Gentiles
into the church, and into heaven too, into the Jeru¬
salem above. Christ has opened the kingdom of
heaven to all beliex>ers, and there we shall find, be¬
side those that are sealed out of all the tribes of Is¬
rael, an innumerable company out of every nation ;
(Rev. 7. 9.) but they are such as God has cleansed.
III. The providence which very opportunely ex¬
plained this vision, and gave Peter to understand the
intention of it, v. 17, 18.
1. What Christ did, Peter knew not just then ;
(John 13. 7. ) he doubted within himself what this vi¬
sion which he had seen should mean ; lie had no rea¬
son to doubt the truth of it, that it was a heavenly
vision, all his doubt was concerning the meaning of
it. Note, Christ reveals himself to his people by
degrees, and not all at once ; and leaves them to
doubt a while, to ruminate upon a thing, and debate
it to and fro in their own minds, before he clears it
up to them.
2. Yet he was made to know presently, for the
men which were sent from Cornelius were just now
come to the house, and were at the gate inquiring
whether Peter lodged there ; and by their errand it
will appear what was the meaning of this vision.
Note, God knows what services' are before us, and
therefore how to prepare us ; and we then better
know the meaning of what he- has taught us, when
we find what occasion we have to make use of it.
19. While Peter thought on the vision,
the Spirit said unto him, Behold, three men
seek thee. 20. Arise therefore, and get
thee down, and go with them, doubting
nothing: for I have sent them. 21. Then
Peter went down to the men which were
sent unto him from Cornelius; and said,
Behold, I am he whom ye seek: what is
the cause wherefore ye are come? 22.
And they said, Cornelius the centurion, a
just man, and one that feareth God, and
of good report among all the nation ol the
Jews, was warned from God by an holy
angel to send fot thee into his house, and
to hear words of thee. 23. Then called
he them in, and lodged them. And on the
morrow Peter went away with them, and
certain brethren from Joppa accompanied
him. 24. And the morrow after they en¬
tered into Cesarea : and Cornelius waited
for them, and had called together his kins¬
men and near friends. 25. And as Peter
was coming in, Cornelius met him, and fell
down at his feet, and worshipped him. 26.
But Peter took him up, saying, Stand up ;
I myself also am a man. 27. And as he
THE ACTS, X.
I v>4
talked with him, he went in, and found j
many that were come together. 28. And
he said unto them, Ye know how that it is
an unlawful thing for a man that is a Jew
to keep company, or come unto one of
another nation ; but God hath shewed me
that I should not call any man common or
unclean. 29. Therefore came I unto you
without gainsaying, as soon as I was sent
for : I ask therefore for what intent ye have
sent for me ? 30. And Cornelius said, Four
days ago I was fasting until this hour ; and
at the ninth hour I prayed in my house,
and, behold, a man stood before me in
bright clothing, 31. And said, Cornelius,
thy prayer is heard, and thine alms are had
in remembrance in the sight of God. 32.
Send therefore to Joppa, and call hither
Simon, whose surname is Peter ; he is
lodged in the house of one Simon a tanner
by the sea-side : who, when he cometh,
shall speak unto thee. 33. Immediately
therefore I sent to thee ; and thou hast
well done that thou art come. Now there¬
fore are we all here present before God,
to hear all things that are commanded
thee of God.
We have here the meeting between Peter the
apostle, and Cornelius the centurion. Though Paul
was designed to be the apostle of the Gentiles, and
to gather in the harvest among them, and Peter to
be the afiostle of the circumcision, yet it is ordered
.that Peter shall break the ice, and reap the first-
fruits of the Gentiles, that the believing Jews, who 1
retained too much of the old leaven of ill-will to the
Gentiles, might be the better reconciled to their ad¬
mission into the church, when they were first brought
in by their own apostle, which Peter urgeth against
those that would have imposed circumcision upon
the Gentile converts, ch. 15. 7. Ye know that God !
made choice among us, that the Gentiles by my
mouth should hear the word of the gospel. Now
here,
I. Peter is directed by the Spirit to go along with
Cornelius’s messengers, ( v . 19, 20.) and this is the
exposition of the vision ; now the riddle is unriddled.
While Peter thought on the vision ; he was musing
upon it, and then it was opened to him. Note, Those
that would be taught the things of God, must think
on those things ; those that would understand the
scriptures, must meditate in them day and night.
He was at a loss about it, and then had it ex¬
plained ; which encourages us, when we know not
what to do, to have our eyes up unto God for direc¬
tion. Observe,
1. Whence he had the direction. The Spirit
said^to him what he should do. It was not spoken
to him by an angel, but spoken in him by the Spirit,
secretly whispering it in his ear as it were, as God
spake to Samuel, (1 Sam. 9. 15.) or impressing it
powerfully upon his mind, so that he knew it to be
a divine afflatus or inspiration, according to the pro¬
mise, John 16. 13.
2. What the direction was. (1.) He is told, be¬
fore any of the servants could come up to tell him,
that three mm below wanted to speak with him, ( v .
19.) and he must arise from his musings, leave off
thinking of the vision, and go down to them, v. 20.
Those that are searching into the meaning of the
j words of God, and the visions of the Almighty, snould
j not be always poring, no, nor always praying, but
should sometimes look abroad, look about them, and
they may meet with that which will be of use to them
in their inquiries ; for the scripture is in the fulfilling
every day.
(2.) He is ordered to go along with the messengers
to Cornelius, though he was a Gentile, doubting
nothing. He must not only go, but go cheerfully,
without reluctancy or hesitation, or any scruple con¬
cerning the lawfulness of it ; not doubting whether
he might go, no, nor whether he ought to go ; for it
was his duty ; “ Go with them, for I have sent them ;
and I will bear thee out in going along with them,
however thou mayest be censured for it.” Note,
When we see our call clear to any service, we should
not suffer ourselves to be perplexed with doubts and
scruples concerning it, arising from former preju¬
dices or prepossessions, or a fear of men’s censure.
Let every man be fully persuaded in his own mind,
and prove his own work.
II. He receives both them and their message ; he
went down to them, v. 21. So far was he from go¬
ing out of the way, or refusing to be spoken with, as
one that was shy of them, or making them tarry, as
one that took state upon him, that he went to them
himself, told them he was the person they were in¬
quiring for ! And,
1. He favourably receives their message ; with
abundance of openness and condescension he asks,
what their business is, what they have to say to him,
What is the cause wherefore ije are come? and they
tell him their errand ; (v. 22.) “ Cornelius, an offi¬
cer of the Roman army, a very honest gentleman,
and one who has more religion than most of his
neighbours, who fears God above many, (Neh. 7.
2.) who, though he is not a Jew himself, has carried
it so well, that he is of good report among all the
people of the Jews, they will all give him a good
word, for a conscientious, sober, charitable man, so
that it will be no discredit to thee to'be seen in his
company ; he was warned from God,” —
“ he had an oracle from God, sent him by an angel,”
(and the lively oracles of the lava of Moses were given
by the disposition of angels,) “by which he was or¬
dered to send for thee to his house, (where he is ex¬
pecting thee, and ready to bid thee welcome,) and
to hear words of thee : they know not what words,
but they are such as he may hear from thee, and not
from any one else so well. ” Faith comes by heai mg.
When Peter repeats this, he tells us more fully,
they are words whereby thou and all thy house shall
be saved, ch. 11. 14. “Come to him, for an angel
bid him send for thee : come to him, for he is ready
to hear and receive the saving words thou hast to
bring him.”
2. He kindly entertained the messengers ; ( v . 23.)
He called them in, and lodged them. He did not bid
them go and refresh, and repose themselves in an
inn at their own charge, but was himself at the
charge of entertaining them in his own quarters.
What was getting ready for him, (v. 10.) they
should be welcome to share in ; he little thought
what company he should have when he bespoke his
dinner, but God foresaw it. Note, It becomes Chris¬
tians and ministers to be hospitable, and ready, ac¬
cording as their ability is, and there is occasion for
it, to entertain strangers. Peter lodged them, though
they were Gentiles, to shew how readily he com¬
plied with the design of the vision in eating with
Gentiles ; for he immediately took them to eat with
him. Though they were two of them servants, and
the other a common soldier, yet Peter thought it not
below him to take them into his house. Probably,
he did it, that he might have some talk with them
about Cornelius and his familv ; for the apostles,
though they had instructions from the Spirit, yet
105
THE ACTS. X.
made use of other informations, as they had occasion
for them.
III. He went with them to Cornelius, whom he
found ready to receive and entertain him.
1. Peter, when he went with them, was accom¬
panied by certain brethren from Joppa , where he
now was, v. 23. Six of them went along with him,
as we find, ch. 11. 12. Either Peter desired their
company, that they might be witnesses of his pro¬
ceeding cautiously with reference to the Gentiles,
and of the good ground on which he went, and there¬
fore he vouches them ; (ch. 11. 12.) or they offered
their service to attend him, and desired they might
have the honour and happiness of being his fellow-
travellers. This was one way in which the primi¬
tive Christians very much shewed their respect to
their ministers, they accompanied them in their
journeys, to keep them in countenance, to be their
guard," and, as there was occasion, to minister to
them ; with a further prospect not only of doing them
service, but of being edified by their converse. It is
pity that those who have skill and will to do good to
others by their discourse, should want an opportunity
for it by ti-avelling alone.
2. Cornelius, when he was ready to receive him,
had got some friends together of Cesarea. It seems,
it was above a day’s journey, near two, fi-om Joppa
to Cesarea ; for it was the day after they set out
that they entered into Cesarea, -(y. 24.) and the af¬
ternoon of that day, v. 30. It is probaole that they
travelled on foot ; the apostles generally did so.
How when they came into the house of Cornelius,
Peter found, (1.) That he was expected, and that
was an encouragement to him. Cornelius waited
for them, and such a guest was worth waiting for ;
nor can I blame him if he waited with some impa¬
tience, longing to know what that mighty thing was,
which an angel bid him expect to hear from Peter.
(2.) That he was expected by many, and that was
a further encouragement to him. As Peter brought
some with him to partake of the spiritual gift he
had now to dispense, so Cornelius had called toge¬
ther, not only his own family, but his kinsmen, and
near friends, to partake with him of the heavenly
instructions he expected from Peter, which would
give Peter a larger opportunity of doing good. Note,
We should not covet to eat our spiritual morsels
alone, Job 31. 17. It ought to be both given and
taken as a piece of kindness and respect to our kin¬
dred and friends, to invite them to join with us in
religious exercises, to go with us to hear a good
sermon. What Cornelius ought to do, he thought
his kinsmen and friends ought to do too ; and there¬
fore let them come and hear it at the first hand,
that it maybe no surprise to them to see him change
upon it.
IV. Here is the first interview between Peter and
Cornelius ; in which we have,
1. The profound, and indeed undue respect and
honour which Cornelius paid to Peter ; (v. 25.) He
met him as he was coining in, and, instead of taking
him in his arms, and embracing him as a friend,
which would have been very acceptable to Peter,
he fell down at his feet, and worshipped him ; some
think, as a prince and a great man, according to the
usage of the eastern countries ; others think, as an
incarnate deity, or as if he took him to be the Mes¬
siah himself. His worshipping a man was indeed
culpable ; but, considering his present ignorance, it
was excusable, nay, and it was an evidence of some¬
thing in him that was very commendable — and that
was a great veneration for divine and heavenly
things : no wonder if, till he was better informed, he
took him to be the Messiah, and therefore worship¬
ped him, whom he was ordered to send for by an
angel from heaven. But the worshipping of his
pretended successor, who is not only a man, but a
Vol. VI. — O
sinful man, the man of sin himself, is altogether in
excusable, and such an absurdity as would be in
credible, if we were not told before, that all the
world would worship the beast, Rev. 13. 4.
2. Peter’s modest, and indeed just and pious re¬
fusal of this honour that was done him ; ( v . 26.) He
took him up into his arms, with his own hands,
(though time was when he little thought he should
ever either receive so much respect irom, or shew
so much affection to, an uncircumcised Gentile,)
saying, “ Stand up, I myself also am a man, and
therefore not to be worshipped thus.” The good
angels of the churches, like the good angels of hea¬
ven, cannot . bear to have the least of that honour
shewn to them, which is due to God only. See thou
do it not, saith the angel to John, (Rev. 19. 10. —
22. 9.) and in like manner the apostle to Cornelius.
How careful was Paul that no man should think of
him above what he saw in him ! 2 Cor. 12. 6. Christ’s
faithful servants could better bear to be vilified than
to be deified. Peter did not entertain a surmise that
his great respect for him, though excessive, might
contribute to the success of his preaching, and there¬
fore, if he will be deceived let him be deceived ; no,
let him know that Peter is a man, that the treasure
is in earthen vessels, that he may value the treasure
for its own sake.
V. The account which Peter and Cornelius give
to each other, and to the company, of the hand of
Heaven in' bringing them togethef ; As he talked
with him — <ruvofAi\Zv &ur^, he went in, v. 27. Peter
went in, talking familiarly with Cornelius-; endea¬
vouring, by the freedom of his converse with him,
to take off something of that dread which he seemed
to have of him ; and when he came in he found many
that were come together, more than he expected ;
which added solemnity, as well as opportunity of
doing good to this service. Now,
1. Peter declares the direction God gave to him to
come to those Gentiles, v. 28, 29. They knew it
had never been allowed by the Jews, but always
looked upon as an unlawful thing — <5 (li/uirev — “an
abomination, "for a man that is a Jew, a native Jew
as I am, to keep company ; or come unto one of ano¬
ther nation, a stranger, an uncircumcised Gentile.
It was not made so by the law of God, but by the
decree of their wise men, which they looked upon
to be no less obliging. They did not forbid them to
converse or traffic with Gentiles in the street or
shop, or upon the exchange, but to eat with them.
Even in Joseph’s time, the Egyptians and Hebrews
could not eat together, Gen. 43. 32. The three chil¬
dren would not defile themselves with the king’s meat,
Dan. I. 8. They might not come into the house of
a Gentile, for they looked upon it to be ceremonially
polluted. Thus scornfully did the Jews look upon
the Gentiles, who were not behindhand with them in
contempt, as appears by many passages in the Latin
poets. “ But now,” saith Peter, “ God hath shewed
me, by a vision, that I should not call any man com¬
mon or unclean, nor refuse to converse with any
man for the sake of his country. ” Peter, who had
taught his new converts to save themselves from ihe
untoward generation of wicked men, ( ch . 2. 40.) is
now himself taught tojoin himself with the towardlv
generation of devout Gentiles. Ceremonial charac¬
ters were abolished, that more regard might be had
to moral ones. Peter thought it necessary to let
them know how he came to change his mind in this
matter, and that it was by a divine revelation, lest
he should be upbraided with it as having used light¬
ness.
God having thus taken down the partition-wall,
(1.) He assures them of his readiness to do them
all the good offices he could ; that, when he kept at
a distance, it was not out of any personal disgust to
them, but only because he wanted leave from Hea
106
THE ACTS, X.
ven, which now that , he had received, he was at
their service ; “ Therefore came I unto you without
gainsaying, as soon as I was sent for ; ready to
preach the same gospel to yon that I have preached
to the Jews.” The disciples of Christ could not but
have some notion of the p reaching of the gospel to
the Gentiles, but they imagined it must be only to
those Gentiles that were first proselyted to the Jew¬
ish religion ; which mistake Peter acknowledges
was now rectified.
(2. ) He inquires wherein he might be serviceable
to them ; “ I ask therefore, for what intent ye have
sent for me? What do ye expect from me, or what
business have ye with me ?” Note, Thbse that desire
the help of God’s ministers, ought to look well to it
that they propose right ends to themselves in it, and
do it with a good intent.
2. Cornelius declares the directions God gave to
him to send for Peter, and that it was pui-ely in obe¬
dience to those directions that he had sent, for him.
Then we are right in our aims in sending for, and
attending on a gospel-ministry, when we do if with
a regard to the divine appointment instituting that
ordinance, and requiring us to make use of it. Now,
(1.) Cornelius gives an account of the angel’s ap¬
pearing to him, and ordering him to send for Peter ;
not as glorying in it, but as that which warranted
hjs expectation of a message from heaven by Peter.
[1. ] He tells.how this vision found him employed ;
(y. 30.) Four days ago I was fasting until this hour,
this hour of the day that it is now when Peter came,
about t,he middle of the afternoon. By this it appears
that religions fasting, in order to the greater serious¬
ness and solemnity of praying, was used by devout
people that were not Jews ; the king of A/ineveh
proclaimed, a fast, Jonah 3. 5. Some give these
words another sense. From four days ago I have
been fasting until this hour ; as if he had eaten no
meat, or at least no meal, from that time to this.
But it comes in as. an introduction to the story of the
vision ; aiftl therefore the former must be the mean¬
ing.. He was at the ninth hour praying in his house,
not in the synagogue, but at home. Iwill that men
pray, wherever they dwell. His praying in his
house intimates that it was not a secret prayer in his
closet, but in a more public room of his house, with
' his family about him ; and perhaps after prayer he
retired,, and had this vision. Observe, At the ninth
hour of the day, three of the clock in the afternoon,
most people were travelling or trading, working in
the fields, visiting their friends, taking their plea¬
sure, or taking a nap after dinner ; yet then Corne¬
lius was at his devotions ; which shews how much
he made religion his business ; and then it was that
he had this message from heaven. Those that would
hear comfortably from God, must be much in speak¬
ing to him.
'[2.] He describes the messenger that brought him
this message from heaven ; There stood a man before
me in bright clothing; such as Christ’s was when
he was transfigured, and that of the two angels who
appeared at Christ’s resurrection, (Luke 24. 4.) and
at his ascension, ( ch . 1. 10.) shewing their relation
to the world of light.
[3.] He repeats the message that was sent him,
(v. 31, 32.) just as we had it, v. 4 — 6. Only here
it is said, Thy firayer is heard. We are not told
what his prayer was ; but if this message was an
answer to it, and it should seem it was, we may sup¬
pose that finding the deficiency of natural light, and
that it left him at a loss how to obtain the pardon of
his sin, and the favour of God, he prayed that God
would make some further discoveries of himself to
him, and of the way of salvation. ** Well,” saith
the angel, “ send for Peter, and he shall give thee
such a discovery.”
(2. ) He declares his own and his friends’ readi¬
ness to receive the message he had to deliver ; (v
33.) Immediately therefore I sent to thee, as I was
directed, and thou hast well done that thou hast
come to us, though we are Gentiles. Note, Faithful
ministers do well to come to people that are willing
and desirous to receive instruction from them ; to
come when they are sent for ; it is as good a deed
as they can do.
Well, Peter is come to do his part ; but will they
do their’s ? Yes. Thou art here prepared to speak,
and we are here prepared to hear, 1 Sam. 3; 9, 10.
Observe,
[1.] Their religious attendance upon the word ;
“ We are all here present before God ; we are here
in a religious manner, are here 'as worshippers;”
(they thus compose themselves into a. serious, awful
frame of spirit ;) “ therefore, because thou art come
to us by such A warrant, on such an errand, because
we have such a price in our hand as we never had
before, and perhaps may never have again, we are
ready now at this time of worship, here in this place
of worship (though it was in a private house ;)
“we are present, ■■ztrdftvy.tv — we are at the business,
and are ready to come at a call.” If we would have
God’s special presence at an ordinance, we must be
there with a special presence, an ordinance presence ;
Here lam. “ We are all present, all that Were in¬
vited ; we, and all that belong to us ; we, and all
that is within us.”' The .whole of the man must be
present ; not the body here, and the heart, with the
fool’s eyes, in the ends of the earth. But that which
makes it indeed a religious attendance, is, We are
present before God. In holy ordinances we present
ourselves unto the Lord, and we -must be as before
him, as those that see his ey.e upon us.
[2.] The'intention of this attendance ; “ We are
present to hear all things that are commanded thee
of God, and given thee in charge to be delivered to
us. ” Observe, First, Peter was there to preach all
things that were commanded him of God ; for as he
had an ample commission to preach the gospel, so
he had full instructions what to preach. Secondly,
They were ready to hear, not whatever he pleased
to say, but what he was commanded of God to say.
The truths of Christ were not communicated to the
apostles to be published or stifled as they thought fit,
but intrusted with them to be published to the world.
“ We are ready to hear all, to come at the begin¬
ning of the service, and stay to the end, and be at¬
tentive all the while, else how can we hear all? We
are desirous to hear all that thou art commissioned
to preach, though it be ever so displeasing to flesh
and blood, and ever so contrary to our former no¬
tions or present secular interests. We are ready to
hear all, and therefore let nothing be kept back, that
is profitable for us. ”
34. Then Peter opened his mouth, and
said, Of a truth I perceive that God is no
respecter of persons : 35. But in every
nation he that feareth him, and worketh
righteousness, is accepted with him. 36.
The word which God sent unto the children
of Israel, preaching peace by Jesus Christ :
(he is Lord of all :) 37. That word, I scty,
ye know, which was published throughout
all Judea, and began from Galilee, after
the baptism which John preached; 38.
How God anointed Jesus of Nazareth with
the Holy Ghost, and with power: who
went about doing good, and healing all that
were oppressed of the devil ; for God was
with him. 39. And we are witnesses of
107
THE ACTS, X.
all things which he did, both in the land
of the Jews, and in Jerusalem ; whom they
slew and hanged on a tree : 40. Him God
raised up the third day, and shewed him
openly; 41. Not to all the peQple, but
unto witnesses chosen before of God, even
to us, who did eat and drink with him after
he rose from the dead. 42. And he com¬
manded us to preach unto the people, and
to testify that it is he which was ordained
of God to be the Judge of quick and dead.
43. To him give all the prophets witness,
that through his name whosoever believeth
in him shall receive remission of sins.
We have here Peter’s sermon preached to Cor¬
nelius and his friends : that is, an abstract or sum¬
mary of it ; for we have reason to think that he did
with many other words testify and exhort to this
purport. It is intimated, that he delivered himself
with a great deal of solemnity and gravity, but with
freedom and copiousness, in that phrase, that he
ofiened his mouth and s/iake, v. 34. 0 ye Corin¬
thians, our mouth is open to you, saith Paul, 2 Cor.
6. 11. *# You shall find us communicative, if we but
find you inquisitive.” Hitherto the mouths of the
apostles had been shut to the uncircumised Gentiles,
they had nothing to say to them ; but now God gave
unto them, as he did to Ezekiel, the opening of the
mouth.
This excellent sermon of Peter’s is admirably
suited to the circumstances of those to whom he
preached it ; for it was a new sermon.
I. Because they were Gentiles to whom he preach¬
ed ; he shews that, notwithstanding that, they were
interested in the gospel of Christ, which he had to
preach, and entitled to the benefit of it, upon an
equal foot with the Jews. It was necessary that this
should be cleared, or else with what comfort could
either he preach or they hear ? He therefore lays
down this as an undoubted principle, that God is no
respecter of persons ; doth not know favour in judg¬
ment, as the Hebrew phrase is ; which magistrates
are forbidden to do, (Deut. 1. 17. — 16. 19. Prov. 24.
23. ) and are blamed for doing, Ps. 82. 2. And it is
often said of God, that he doth not respect persons,
Deut. 10. 17. 2 Chron. 19. 7. Job 34. 19. Rom. 2,
11. Col. 3. 25. 1 Pet. 1. 17. He doth not give judg¬
ment in favour of a man, for the sake of any external
advantage foreign to the merits of the cause. God
never perverts judgment upon personal regards ahd
considerations, nor countenances a wicked man in
a wicked thing, for the sake of his beauty, or stature,
his country, parentage, relations, wealth or honour
in the world. God, as a Benefactor, gives favours
arbitrarily and by sovereignty, (Deut. 7. 7, 8. — 9. 5,
6. Matt. 20. 10.) but he does not, as a Judge, so
give sentence ; but in every nation, and under every
denomination, he that fears God, and works righte¬
ousness is accepted of him, v. 35.
The case is plainly thus :
1. God never did, nor ever will, justify and save a
wicked Jew that lived and died impenitent, though
he was of the seed of Abraham, and a Hebrew of the
Hebrews, and had all the honour and advantages
attended circumcision. He does and will ren¬
der indignation and wrath, tribulation and anguish,
upon eatery soul of man that doeth evil ; and of the
Jew first ; whose privileges and professions, instead
of screening him from the judgment of God, will
but aggravate his guilt and condemnation. See Rom.
2. 3, 8, 9, 17. Though God has favoured the Jews,
above other nations, with the dignities of visible
church-membership, yet he will not therefore ac¬
cept of any particular persons of that dignity, if they
allow themselves in immoralities contradictory to
their profession ; and particularly in persecution,
which was now, more than any other, the national
sin of the Jews.
2. He never did, nor ever will, reject or refuse an
honest Gentile, who, though Tie has not the privi¬
leges and advantages that the Jews have, yet, like
Cornelius, fears God, and worships him, and works
righteousness, is just and charitable towards all men,
who lives up to the light he has, both in a sincere
devotion, and in a regular conversation, whatever
nation he is of, though ever so far remote from kin¬
dred to the seed of Abraham ; though ever so despi¬
cable, nay though in ever so ill a name, that shall
be no prejudice to him. God judges of men by their
hearts, not bv th«ir country or parentage ; and
wherever he finds an upright man, he will be found
an upright God; Ps. 18. 25. Observe, Fearing God,
and working righteousness, must go together ; for
as righteousness toward men is a branch of true re¬
ligion, so religion toward God is a branch of univer¬
sal righteousness. Godliness and honesty must go
together, and neither will excuse for the want of the
other. But where these are predominant, no doubt
is to be macle of acceptance with God. Not that
any man, since the fall, can obtain the favour of
God, otherwise than through the mediation of Jesus
Christ, and by the grace of God in him ; but those
that have not the knowledge of him, and therefore
cannot have an explicit regard to him, may yet re¬
ceive grace from God for his sake, to fear God, and
to work righteousness ; and wherever God gives
grace to do so, as he did to Cornelius, he will,
through Christ accept the work of his own hands.
Now, (1.) This was always a truth, before Peter
perceived it, that God respecteth no man's person ;
it was the fixed rule of judgment from the beginning ;
If thou doest well, shalt thou not be accepted ? And
if not well, sin, and the punishment of it, lies at the
door, Gen. 4. 7. God will not ask in the great day
what country men were of, but what they were,
what they did, and how they stood .affected toward
him and toward their neighbours ; and if men’s
personal characters received neither advantage nor
disadvantage from the great difference that was be¬
tween Jews and Gentiles, much less from any lesser
difference of sentiments and practices that may hap ¬
pen to be among Christians themselves, as those
about meats and days, Rom.- 14. It is certain, the
kingdom of God is not meat and drink, but righte¬
ousness and peace, and joy in the Holy Ghost ; and
he that in these things serveth Christ, is accepted
of God, and ought to be approved of men ; for dare
we reject those whom God doth not ?
(2.) Yet now it was made more clear than it had
been ; this great truth had been darkened by the
covenant of peculiarity made with Israel, and the
badges of distinction put upon them ; the ceremo¬
nial law was a wall of partition between them and
other nations ; in it, it was true that God favoured
that nation, (Rom. 3. 1, 2. — 9. 4.) and from thence
particular persons among them were ready to infer,
that they were sure of God’s acceptance, though
they lived as they listed ; and that no Gentile could
possibly be accepted of God. God had said a gieat
deal by the prophets to prevent and rectify this mis¬
take, but now at length he doth it effectually, by
abolishing the covenant of peculiarity, and repeal¬
ing the ceremonial law, and so setting the matter at
large, and both Jew^ind Gentile upon the same level
before God ; and Peter is here made to perceive it,
by comparing the vision which he had with that
which Cornelius had. Now in Christ Jesus, it is
plain, neither circumcision availeth any thing, nor
uncircumcision. Gal. 5. 6. Col. 3. 11.
108
THE ACTS, X.
II. Because they were Gentiles inhabiting a place
within the confines of the land of Israel, he refers
them to what they themselves could not but know
concerning the life and doctrine, the preaching and
miracles, the death and sufferings of our Lord Jesus ;
for these were things the report of which spread
into every corner of the nation, v. 37, & c. It facili¬
tates the work of ministers, when they deal with
such as have some knowledge of the things of God,
to which they may appeal, and on which they may
build.
1. They knew in general the word, that is, the
gospel, which God sent to the children of Israel.
That word, I say, ye know, v. 37. Though the
Gentiles were not admitted to hear it, (Christ and
• his disciples were not sent but to the lost sheefi of the
hottse of Israel , ) yet they could not but hear of it, it
was all the talk both of city ai^d country. We are
often told in the gospels, how the fame of Christ
went into all parts of Canaan, when he was on
earth, as afterward the fame of his gospel went into
all parts of the world, Rom. 10. 18. That word,
that divine word, that word of power and grace,
you know. (1. ) What the purport of this word was.
God by it published the good tidings of peace by Je¬
sus Christ, so it should be read ; tua.yyt\t^i>y.tv®j
itpwHv. It is God himself that proclaims peace, who
justly might have proclaimed war ; he lets the world
of mankind know that he is willing to be at peace
with them through Jesus Christ ; in him he was re¬
conciling the world to himself. (2. ) To whom it was
sent ; to the children of Israel, in the first place,
the prime offer is made to them ; this all their
neighbours heard of, and were ready to envy them
those advantages of the gospel, more than thev ever
envied them those of their law. Then said they
among the heathen. The Lord hath done great things
for them, Ps. 126. 3.
2. They knew the several matters of fact relating
to this word of the gospel sent to Israel.
(1.) They knew the baptism of repentance which
John preached by way of introduction to it, and in
which the gospel first began, Mark 1. 1. They
knew what an extraordinary man John was, and
what a direct tendency his preaching had to prepare
the way of the Lord. They knew what great flock¬
ing there was to his baptism, what an interest he
had, and what he did.
(2.) They knew that immediately after John’s
baptism the gospel of Christ, that word of peace,
was published throughout all Judea, and that it
took rise from Galilee. The twelve apostles, and
seventy disciples, and our Master himself, published
these glad tidings in all parts of the land ; so that
we may suppose there was not a town or village in
all the land of Canaan, but had had the gospel
preached in it.
(3.) They knew that Jesus of JVazareth, when he
was here upon earth, went about doing good. They
knew what a Benefactor he was to that nation, both
to the souls and the bodies of men ; how he made it
his business to do good to all, and never did hurt to
any. He was not idle, but still doing ; not selfish,
but doing good ; did not confine himself to one place ;
nor wait till people came to him to seek his help ;
but he went to them, went about from place to place,
and wherever he came he was doing good. Hereby
he shewed that he was sent of God, who is good
and doeth good ; and therefore doeth good, because
he is good : and who hereby left not himself without
witness to the world, in that he did good, ch. 14. 17.
And in this he hath set us an ^cample of indefatiga¬
ble industry in serving God and our generation ; for
therefore we came into the world, that we may do
all the good we can in it ; and therein, like Christ,
we must always abide and abound.
(4. ) They knew more particularly that he healed
all that were oppressed of the devil, and helped them
from under his oppressing power : by this it ap¬
peared not only that he was sent of God, as it was a
kindness to men ; but that he was sent to destroy the
works of the devil ; for thus he obtained many a
victory over him.
(3.) They knew that the Jews put him to death ;
they slew him by hanging him on a tree. When
Peter preached to the Jews, he said, whom ye slew ;
but now that he preached to the Gentiles, it is whom
they slew ; they to whom he had done and designed
so much good.
All this they knew ; but lest they should think it
was only a report, and was magnified, as reports
usually are, more than the truth ; Peter, for him¬
self and the rest of the apostles, attests it ; (v. 39.)
We are witnesses, eye-witnesses, of all things which
he did ; and ear-witnesses of the doctrine which he
preached, both in the land of the Jews and in Jeru¬
salem, in city and country.
3. They did know, or might know, by all this,
that he had a commission from heaven to preach
and act as he did. This he still harps upon in his
discourse, and takes all occasions to hint it to them.
Let them know,
(1.) That this Jesus is Lord of all ; it comes in
in a parenthesis, but is the principal proposition in¬
tended to be proved, that Jesus Christ, by whom
peace is made between God and man, is Lord of all ;
not only as God over all blessed for evermore, but
as Mediator, all power both in heaven and in earth
is put into his hand, and all judgment committed to
him. He is Lord of angels, they are all his humble
servants. He is Lord of the powers of darkness,
for he hath triumphed over them. He is King of
nations, has a power over all flesh ; he is King of
saints, all the children of God are his scholars, his
subjects, his soldiers.
(2.) That God anointed him with the Holy Ghost
and with power , he was both authorized and enabled
to do what he did by a divine anointing ; whence he
was called Christ — the Messiah — the Anointed One.
The Holy Ghost descended upon him at his bap¬
tism, and he was full of power both in preaching
and working miracles, which was the seal of a di¬
vine mission.
(3.) That God was with him, v. 38. His works
were wrought in God ; God not only sent him, but
was present with him all along, owned him, stood
by him, and carried him on in all his services and
sufferings. Note, Those whom God anoints he will
accompany ; he will himself be with those to whom
he has given his Spirit.
III. Because they had heard no more for certain
concerning this Jesus, Peter declares to them his
resurrection from the dead, and the proofs of it, that
they might not think that when he was slain tnere
was an end of him.
Probably, they had heard at Cesarea some talk
of his being risen from the dead ; but the talk of it
was soon silenced by that vile suggestion of the Jews,
that his disciples came by night and stole him away.
And therefore Peter insists upon this as the main
support of that word which preacheth peace by
Jesus Christ.
1. The power by which he rose, is incontestably
divine, (x>. 40.) Him God raised up the third day ;
which not only disproved all the calumnies and ac¬
cusations he was laid under by men, but effectually
proved God’s acceptance of the satisfaction he made
for the sin of man by the blood of his cross. He did
not break prison, but had a legal discharge. God
raised him up.
2. The proofs of his resurrection were incontesta¬
bly clear ; for God shewed him openly. He gave
him to be made manifest — tJccKtv eu^stvii }«vfV8*/,
to be visible, evidently so ; so he appears, as that it
THE AC
appears beyond contradiction to be He, and not ano¬
ther. Tt was such a shewing of him as amounted
to a demonstration of the truth of his resurrection.
He shewed him not publicly indeed, (it was not
open in that sense,) but evidently ; not to all the
people, who had been the witnesses of his death ;
by resisting all the evidences he had given them of
his divine mission in his miracles, they had forfeited
the favour of being eye-witnesses of this great proof
of it ; they who immediately forged and promoted
that lie of his being stolen away, were justly given
up to strong delusions to believe it, and not suf¬
fered to be undeceived by his being shewn to all the
people ; and so much the greater shall be the bless¬
edness of those who have not seen, and yet have
believed. JVec ille se in vulgus edixit, ne impii er-
rore, liberarentur ; Jit et Jides non prxmio mediocri
destinato diffcultate constaret — He shewed not him¬
self to the people at large, lest the impious among
them should have been forthwith loosed from their
error, and that faith, the reward of which is so am¬
ple, might be exercised with a degree of difficulty.
Tertulhani Apologia, cap. 11. But though all the
people did not see him, a sufficient number saw him,
to attest the truth of his resurrection ; the testator’s
declaring his last will and testament needs not to be
before all the people, it is enough that it be done
before a competent number of credible witnesses ;
so the resurrection of Christ was proved before suf¬
ficient witnesses. (1.) They were not so by chance,
but they were chosen before of God to be witnesses
of it, and, in order to that, had their education under
the Lord Jesus, and intimate converse with him;
that, having known him so intimately before, they
might the better be assured it was he. (2.) They
had not a sudden and transient view of him, but a
great deal of free conversation with him ; they did
eat and drink with him after he rose from the dead.
This implies that they saw him eat and drink, wit¬
ness their dining with him at the sea of Tiberias,
and the two disciples supping with him at Emmaus ;
and this proved that he had a true and real body.
But this was not all, they saw him without any ter¬
ror or consternation, which might have rendered
them incompetent witnesses, for they saw him so
frequently, and he conversed with them so fami¬
liarly, that they did eat and drink with him. It is
brought as a proof of the clear view which the no¬
bles of Israel had of the glory of God, (Exod. 24.
11.) that they saw God, and did eat and drink.
IV. He concludes with an inference from all this,
that therefore that which they all ought to do, was,
to believe in this Jesus : he was sent to tell Cornelius
what he must do, and this is it ; his praying and his
giving alms were very well, but one thing he lacked,
he must believe in Christ. Observe,
1. Why he must believe in him ; faith has refer¬
ence to a testimony, and the Christian faith is built
upon the foundation of the a 
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